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PARTING    MEMORIAL, 


Sfc.  8fc.  Sfc. 


Dtmiclt,  Piijitei,  Leather  Laiif,  London. 


PARTING     MEMORIAL; 


CONSISTING    Of 


MISCELLANEOUS    DISCOURSES, 


WRITTBN   AND    PREACHED 


IN    CHINA;   AT  SINGAPORE;   ON  BOARD  SHIP  AT  SEA,   IN  THE  INDIAN 
OCEAN;  AT  THE  CAPE  OF  GOOD  HOPE;  AND  IN  ENGLAND. 


REMARKS    ON    MISSIONS, 


ROBERT"  MORRISON,   D.D.F.R.S.M.R.A.S. 

PRESIDENT   OF  THE  ANGI.O-CHINESE  COLLEGE; 

MEMBER  01'  THK  SOCIETE  ASUTIQUE  OF   PARIS;  AUTHOR  OF   A   CHINESE    DICTIONABY 

TEANSLATOR    OF  THE   SACRED   SCRIPTURES, 

&C. 


'Behold!  these  shall  come  from  afar  ;  And  lo!  these  from  the  north  and  the  west ; 
And  these  from  the  land  o/Sinim."— — Isaiah. 


LONDON: 

PRINTED  FOR  W.  SIMPKIN  AND  R.  MARSHALL, 

stationers'  hall  court,  ludgate  street. 

1826. 


TO 


HIS     PERSONAL     FRIENDS, 


THROUGHOUT   THE    UNITED    KINGDOM, 


THE    FRIENDS    OF    THAT    CAUSE 


TO    WHICH    HE    HAS    DEVOTED    HIS    l.lfE, 


THE    FOLLOWING 


MEMORIAL 


IS    AFKECIIONATELY    AND    RESPECTFULLY 


INSCRIBED, 


THE    AUTHOli. 


5,    GROVE,    HACKNEY, 
Jan.  5,  1826. 


l^^'• 


^yy 


*^' 


.<  o  ^-^ 


v.. 


PREFACE. 


During  the  year  of  our  Lord  1824,  whilst  tra- 
velling in  England,  Ireland,  and  Scotland,  the  Au- 
thor of  the  following  Discourses  received  much 
attention,  and  many  civilities  from  zealous  Chris- 
tian Friends,  in  every  part  of  the  United  Kingdom, 
to  whom  he  had  no  introduction  but  his  public 
character.  His  having  resided  many  years  in  a 
distant  heathen,  populous  country,  for  the  purpose 
of  transfusing  into  its  language  the  Holy  Scrip- 
tures, excited  on  his  behalf  an  interest  which, 
under  other  circumstances,  could  not  have  been 
felt. 

Having  had  the  satisfaction,  during  his  stay  in 
England,  to  see  originated  a  public  attention  to  the 
language  of  China,  he  is  now  about  to  revisit  that 
country;  and  therefore,  in  accordance  with  a  prin- 
ciple he  has  often  advocated,  he  avails  himself  of 

THE  PRESS, 

to  leave  with  his  Friends,  and  the  Public,  this 
Volume,  as  a 

PARTING  MEMORIAL. 


VIII 

Although  he  does  not  assume  that  these  dis- 
courses possess,  irrespective  of  the  circumstances 
connected  with  them,  intrinsic  excellence,  suffi- 
cient to  call  for  their  being  published  ;  he  still 
thinks,  that  they  may  prove  instructive  to  some 
individuals,  and  not  an  unedifying  memorial  to 
many  among  whom  he  has  travelled,  occasionally 
preaching  the  Gospel. 

On  the  means  to  be  employed  for  the  propa- 
gation of  the  Christian  Religion  throughout  the 
world,  the  same  ideas  will  frequently  recur,  but 
perhaps  in  a  varied  connexion,  that  will,  on  the 
whole,  strengthen  the  argument. 

He  has  used  great  plainness  of  speech,  without 
effort  or  design,  in  his  natural,  unassumed  manner; 
not  with  malevolence  or  intentional  asperity,  but 
with  a  frankness  which  is  spontaneous ;  and,  if  he 
knows  his  own  heart,  affectionate,  though  seem- 
ingly severe. 

He  humbly  prays  that  the  Almighty  Father's 
blessing,  and  the  "  Power  of  Christ,"  may  rest 
on  all  Christian  Churches ;  and  that  the  Holy 
Spirit's  influences  may  be  abundantly  shed  down 
from  on  high  upon  all  men  ;  to  the  end  that  all  the 
nations  may  be  turned  from  darkness  to  light,  and 
from  dumb  idols  to  the  living  God ; — that  Truth 
and  Righteousness,  Holiness  and  Happiness,  may 
fill  the  whole  Earth. 


5,    GROVE,    HACKNEY, 
Blarch  11,  1820. 


CONTENT 


DISCOURSE    I.            nf^tii^^<-i-*ii  i-J*-. 
The  Way  of  Salvation 1 

DISCOURSE   II. 
The  Law  is  Spiritual 19 

DISCOURSE    III, 
On  Death,  from  1  Corinthians,  xv.  60 — 58 31 

DISCOURSE   IV. 
A  Spirit  of  Love  essential  to  Human  Duty 38 

DISCOURSE  V. 
Reconciliation 49 

DISCOURSE  VI. 
Christ  exalted 57 

DISCOURSE  VII. 
Joy  in  Heaven  over  one  repenting  Sinner 64 

DISCOURSE  VIII. 
Mission  of  Barnabas  and  Saul 73 

DISCOURSE   IX. 

Preparation  to  meet  God ,     .     .     .     90 

c 


X  CONTENTS. 


DISCOURSE  X. 

Page 

The  Missionary's.  Rehearsal 102 


DISCOURSE    XI. 
Wisdom's  Ways     .     .     .     .     • 125 

DISCOURSE  XII. 
God  the  Supreme  Jluler 135 

DISCOURSE  XIII. 
The  Church  Amiable 153 

DISCOURSE    XIV. 
The  Kindredship  of  the  Nations 108 

DISCOURSE   XV. 
The  Nations  shall  renounce  Lies  and  Vanities 183 

DISCOURSE  XVI. 
The  constraining  Power  of  the  Saviours  Love 201 

DISCOURSE  XVII. 

Regard  to  the  Affairs  of  others 217 

DISCOURSE  XVIII. 
The  Knowledge  of  Christ  supremely  excellent 231 

DISCOURSE  XIX. 
Watchfulness  during  the  Lord's  Absence 258 

DISCOURSE   XX. 
The  Cares  of  this  Life  must  not  be  excessive 269 


CONTENTS.  xi 


DISCOURSE  XXI. 

The  anticipated  End  of  the  World  should  induce  a  useful 
and  pious  Life 274 

DISCOURSE  XXII. 

Trust  in  the  Most  High,  the  best  Defence  against  Fear  .     .  28G 

DISCOURSE  XXIII. 
The  Lord  Christ's  Command  to  Christianize  all  Nations .     .  300 

DISCOURSE   XXIV. 

Man  in  this  World  is  not  by  Right,  but  by  Divine  Permis- 
sion, a  temporary  Resident 313 

DISCOURSE  XXV. 
Sources  of  Consolation  to  the  Believer 330 

DISCOURSE  XXVI. 

The  Power  of  Christ  resting  on  his  People  and  Servants,  the 
only  true  Cause  of  Glorying 339 

Hints  on  the  Means  requisite  to  promote  Christian  Know- 
ledge throughout  the  World 35G 

Proposal  for  bethg-ing  the  Morals  and  Condition  of  Sailors 
in  China     .     .     .     ' 367 

Tract,  addressed  to  Sailors 372 

A  Brief  Inquiry  into  tvhat  may  reasonably  be  expected  of 
Messengers  or  Apostles  of  the  Churches  to  unevangelized 
Nations 379 

On  the  Qualifications  and  Duties  of  Directors  or  Managing 

Committees  of  Missionary  Societies 399 

A  Parting  Word  to  Protestant  Missionaries 405 


PARTING    MEMORIAL, 


DISCOURSE 


INTRODUCTION. 

A  HE  city  of  Canton  in  China  is  situated  on  the  banks  of  a 
river  about  one  hundred  miles  from  the  sea.  The  river  is  in  this 
part  of  its  progress  called  Chookeang,  "  The  Pearl  River,"  from 
the  circumstance  of  its  once  having  contained  pearl  oysters. 

Betw  een  the  v^^alls  of  the  city  and  the  river,  on  the  south 
M^est  corner,  is  the  residence  of  Europeans  and  Americans, 
M^ho  visit  China  for  commercial  purposes.  In  this  neighbour- 
hood also  are  situated  the  counting-houses,  w^arehouses,  and 
shops,  of  those  natives  who  are  concerned  in  European  com- 
merce. These  native  warehouses  are  in  Chinese  called  Hongs, 
or  "  Walks,"  from  their  extent. 

On  Saturday,  the  ^d  of  Nov.  1822,  a  fire,  which  broke  out 
the  preceding  night,  about  half  a  mile  to  the  north  of  the 
British  Factories,  extended  southward  and  westward,  with 
tremendous  fierceness ;  and,  impelled  by  a  strong  gale,  over- 
powered all  human  efforts  to  resist  its  progress,  till  factories, 
hongs,  and  shops,  were  involved  in  flames,  and  consumed  in 
one  general  conflagration.  Thousands  of  houses,  and  millions 
of  property  were  entirely  destroyed.  About  a  hundred  lives 
were  lost,  partly  by  the  fire,  and  partly  by  attacking  or  de- 
fending property.  The  governor  of  Canton,  and  all  the  local 
magistrates,  attended. 


-«  DISCOURSE  I. 

On  Sunday,  the  3d,  the  first  Bethel  Flag  ever  hoisted  on 
the  rivers  of  China,  was  to  have  appeared  at  the  mast-head  of 
the  Ship  Pacific,  of  Philadelphia;  and  whilst  preparing  a 
discourse  to  the  sailors,  on  the  evening  of  Friday,  the  writer  of 
this  was  called  away  to  assist  at  the  fire-engines.  Friday 
night,  Saturday,  Saturday  night,  and  Sunday,  were  all  spent 
in  sleepless  anxiety,  and  unavailing  efforts  to  extinguish  the 
fire.  It  burnt  till  it  arrived  at  the  river's  brink,  and  found  no 
more  materials  to  feed  the  flames. 

The  following  Sunday,  the  sermon  to  sailors  was  preached 
at  the  anchorage  called  Whampoa,  about  eleven  miles  from 
Canton ;  and  on  Nov.  16th,  the  following  discourse  was 
delivered  in  an  unconsumed  native  warehouse,  called  after 
its  owner,  Conseqna's  Hong.  To  the  end  of  this  building  the 
fire  of  Canton  extended,  but  being  saved,  it  became  a  temporary 
dwelling  for  the  English  whose  habitations  were  consumed. 
The  congregation  consisted  of  commercial  agents,  British  and 
American  Captains,  Officers,  Surgeons  and  others.  The 
service  commenced  by  reading  the  Prayers  of  the  English 
Church. 


THE    WAY    OF   SALVATION. 


Acts  xvi.  30. 
"  TVhat  must  I  do  to  be  saved  ?" 

Ihese  words  were  originally  spoken  under  very  extra- 
ordinary circumstances.  St.  Paid  and  his  companions, 
whilst  deliberating  whither  they  should  go  to  preach  the 
Gospel,  having  been  forbidden  of  the  Holy  Ghost  to  preach 
the  word  at  that  time  in  Lesser  Asia  ;  saw  a  vision,  which 
directed  them  to  pass,  for  the  first  time,  into  Europe. 
A  man  of  Macedonia  appeared  in  this  vision,  and  prayed 
St.  Paul,  saying,  "Come  over  into  Macedonia  and  help 
us."  The  Apostle  deemed  that  this  was  a  divine  intima- 
tion, and  proceeded  thither  accordingly.  There  was  at 
that  time  a  Roman  Colony  at  Philippi,  and  the  place  was 
governed  by  Roman  laws.     The  religious  customs  were 


TFIE  WAY  OF  SALVATIOxV.  3 

of  course  made  up  partly  of  the  Paganism  of  Greece,  and 
partly  of  that  of  Rome.  Divinations,  sorcery,  and  fortune- 
telling,  were  practiced.  Sometimes  those  who  pretended 
to  sorcery,  magic,  &c.  were  impostors ;  and,  sometimes, 
there  is  every  reason  to  believe,  they  were  actuated  by 
Satan,  the  father  of  lies  and  of  false  miracles,  and  of 
lying  prophecies. 

At  Philippi  there  was  a  certain  damsel  possessed  with  a 
spirit  of  divination,  which  brought  her  masters  mueh  gain 
by  soothsaying.  This  young  woman  followed  Paul  and 
his  companions  for  several  days,  crying  out  aloud,  "  These 
men  are  the  servants  of  the  most  high  God,  which  shew 
unto  us  the  way  of  salvation."  This  statement  was  con- 
sistent with  the  real  fact ;  but  it  is  supposed  the  design  of 
Satan,  in  suggesting  this  assertion,  was  insidiously  to 
identify  the  sorceress  and  satanic  influences  with  the  apos- 
tles and  the  divine  inspiration,  which,  blending  the  two, 
would  hinder  the  truth  amongst  the  Pagans,  by  leading 
them  to  say,  "  our  religion  is  from  the  same  source  as 
yours ;"  and  would  hinder  it  likewise  amongst  the  Jews, 
who  resided  at  Philippi,  and  who  hated  sorcery  and  divina- 
tion, in  which  they  were  fully  justified  by  divine  command. 

Paul  v/as  therefore  grieved;  and  eventually,  in  the  name 
of  oin-  Saviour,  commanded  the  demon,  or  false  spirit,  to 
abandon  the  woman.  It  was  done,  and  she  was  silenced. 
The  false  prophetess  was  struck  dumb,  and  could  no 
longer  utter  the  responses,  which  she  had  been  accustomed 
to  do,  for  money  paid  to  her  masters.  The  proper  effect 
of  this  would  have  been,  for  them  to  acknowledge  the 
superiority  of  the  Apostles,  and  that  theirs  was  the  true 
inspiration.  They,  however,  actuated  by  a  mercenary 
spirit,  seeing  that  their  gains  were  gone,  seized  Paul  and 
Silas,  dragged  them  before  the  magistrates,  and  accused 
them  of  being  Jews,  who  exceedingly  troubled  their  city ; 
teaching  customs,  not  lawful  for  those  who  were  Romans 
to  observe.  And  these  magistrates,  to  satisfy  the  multi- 
tude, tore  the  raiment  off  Paul  and  Silas,  laid  many  stripes 
upon  them,  and  cast  them  into  prison.  The  jailer,  zealous 
in  this  bad  cause,  thrust  them  into  the  inner  prison,  and 

b2 


4  DISCOURSE  I. 

made  their  feet  fast  in  the  stocks.  This  jailer  was  the 
man  (whether  a  Roman  or  a  Greek  does  not  appear)  who, 
that  very  night,  came  trembling,  and  falling  prostrate 
before  Paul  and  Silas,  said,  "  Sirs,  JVhat  must  I  do  to  he 
saved  ?"  An  earthquake,  which  shook  the  prison,  opened 
the  gates,  and  loosened  every  prisoner's  bonds,  alarmed 
him,  and  at  the  same  time  convinced  him,  that  these  men 
were  indeed  the  servants  of  the  most  high  God,  who  shelved 
the  true  ivoy  of  salvation.  The  jailer  received  no  up- 
braidings  for  his  gratuitous  severity  to  the  Apostle ;  but 
was  readily  and  kindly  answered,  "  Believe  in  the  Lord 
Jesus  Christ,  and  thou  shalt  be  saved."  The  apostolic 
party  further  spake  to  the  jailer  the  word  of  the  Lord; 
he  believed,  was  baptized,  and  rejoiced.  His  heart  was 
changed — he  was  another  man — a  new  creature.  The 
jailer  washed  the  prisoners'  wounds,  brought  them  into  his 
house,  and  set  meat  before  them,  rejoicing  and  believing 
in  God,  with  all  his  house. 

From  this  interesting  portion  of  sacred  Scripture  we 
infer, 

L  The  necessity  of  salvation. 

IL  The  way  of  obtaining  it ;  and, 

III.  The  effects  of  being  saved. — As  this  is  a  subject 
which,  in  the  New  Testament,  is  addressed  to,  and  concerns 
all  mankind,  we  shall  gather  our  illustrations  from  all  the 
nations,  and  not  from  our  own  country  alone. 

L  To  save,  and  salvation,  in  sacred  Scripture,  imply 
deliverance  from  evil,  whether  natux-al  or  moral. 

The  salvation  of  which  we  would  this  day  speak  is  sal- 
vation from  sin,  and  from  everlasting  punishment.  And 
is  there  a  necessity  for  this  ?  Is  man  a  sinner,  one  who  has 
violated  the  divine  law;  and  is  the  just  retribution  of  sin 
eternal  death  ?  Is  this  the  state  of  some  men  only  ?  or 
is  it  the  fallen  condition  of  all  men,  those  in  power,  and 
those  out  of  power  ;  high  and  low ;  rich  and  poor  ;  learned 
and  ignorant.  If  this  be  the  truth,  the  necessity  of  salva- 
tion is  self-evident.     And  to  prove  that  this  is  the  truth, 


THE  WAY  OF  SALVATION.  O 

we  argue  thus  :  The  prevalence  of  much  vice  and  misery 
in  the  world  is  universally  allovved ;  and  that  man  is  prone 
to  evil,  and  has  often  sinned,  is  admitted  by  every  breast ; 
the  confessions  of  the  penitent,  and  the  admonitions  of 
the  moralist,  and  the  complaints  of  most  men,  in  every 
land,  prove  that  man  is  depraved  and  sinful.  But  man's 
sense  of  moral  evil  is  confined,  chiefly,  to  offences  against 
the  social  duties — against  himself,  in  fact ;  of  the  offences 
against  high  heaven,  and  the  great  God  who  there  reigns, 
the  perception  of  sinful  man  is  blunted,  or  perverted,  or 
lost.  The  revolt  of  our  nature,  and  man's  rebellion  against 
God,  the  supreme  Sovereign,  has  induced  in  every  mind, 
even  in  the  midst  of  abounding  impiety,  and  practical 
atheism,  a  self-justifying  spirit.  Therefore  man's  opinion 
of  sin  is  very  far  from  being  equal  to  the  truth  ;  it  by  no 
means  comes  up  to  the  strong  delineation  derived  from 
heaven,  and  contained  in  the  Holy  Bible.  For  example, 
take  the  sin  of  idolatry ;  that  of  changing  the  glory  of  the 
incorruptible  God,  into  an  image  made  like  to  corruptible 
man,  or  to  birds,  or  four-footed  beasts,  or  creeping 
reptiles,  or  stocks,  or  stones.  Intellectual  spiritual  man 
abandons  the  worship  of  Jehovah,  and  falls  prostrate  to 
these.  Yet  in  India,  and  China,  do  we  Christians,  who 
should  feel  the  deepest  regret  that  God  is  so  dishonoured, 
and  our  fellow  creatures  in  such  an  apostate,  low,  degraded 
state,  generally  look  upon  idolatry  with  the  utmost  in- 
difference ;  and  still  more,  in  the  face  of  the  strongest  ab> 
horrence  against  this  abominable  sin,  expressed  in  the 
sacred  page  by  the  mouth  of  God's  holy  prophets,  there 
are  those  who  palliate,  or  excuse,  or  even  justify  it. 

And,  which  strengthens  our  argument,  the  idolater  him- 
self, always,  instead  of  considering  his  idolatry  a  sin,  the 
more  enthusiastic  and  mad  he  is  after  his  idols,  he  deems 
himself  by  so  much  the  more  meritorious.  "A  deceived 
heart  hath  turned  him  aside,"  and  he  has  not  spiritual 
perception  of  the  truth  sufficient  to  detect  the  lie  that  is  in 
his  right  hand.  Man  always  finds  an  excuse  for  his  be- 
setting, prevailing  sin ;  and  so  far  is  this  carried,  that  some 
immoralities,  which,  by  persons  not  concerned,  are  univer- 


6  DISCOURSE    I. 

sally  condemned,  are  often  thought  excusable  by  the 
parties  implicated.  The  pirate  and  the  assassin,  still 
suppose  they  may  attain  to  heaven,  and  will  keep  up  some 
forms  of  religion,  or  superstition.  But  is  it  reasonable  that 
the  opinions  of  sinful  depraved  mortals,  concerning  the 
demerits  of  sin,  shall  be  more  just  and  true  than  the 
revealed  decision  of  the  righteous  and  holy  God  ?  Ought 
we  not,  in  the  exercise  of  common  sense,  to  relinquish 
all  apologies  and  excuses  for  sin,  and  receive  with  reve- 
rence the  divine  sentence  concerning  it.  What  saith  the 
Scripture  ?  "  Cursed  is  every  one  that  continueth  not  in 
all  things  written  in  the  book  of  the  law  to  do  them," 
(Galatians  iii.  10.)  "There  is  no  man  that  sinneth  not," 
(1  Kings  viii.  46.)  "If  we  say  we  have  no  sin,  we  deceive 
ourselves,"  (1  John  i.  8 — 10.)  "If  we  say  we  have  not 
sinned,  we  make  God  a  liar;"  we  give  the  lie  to  heaven, 
from  whence  it  is  declared,  "There  is  none  righteous, 
no  not  one,"  (Rom,  iii.  10.)  "Men  together  have  become 
unprofitable,  destruction  and  misery  are  in  their  ways." 
The  holy  law  considers  every  mouth  stopped,  every 
cavilling  tongue  silenced,  and  the  whole  world  become 
guilty  before  God,  and  inexcusably  so.  "  For  the  invisible 
things  of  God,  from  the  creation  of  the  world,  are  clearly 
seen,"  God  having  shewn  them  to  men;  but  "when  they 
knew  God,  they  glorified  him  not  as  God ;  neither  were 
thankful,  but  became  vain  in  their  imaginations,  and  their 
foolish  hearts  were  darkened  :"  man  is  self-ruined,  and,  if 
heaven  may  be  believed,  he  is  without  excuse.  Now,  it 
is  further  declared  that  "  the  wrath  of  God  is  revealed  from 
heaven  against  all  vmrighteousness  and  ungodliness  of  men. 
The  wages  of  sin  is  death :  the  wicked  shall  be  cast  into 
hell,  and  all  the  nations  that  forget  God  ;"  they  shall  be  cast 
into  outer  darkness ;  shall  be  immersed  in  a  lake  of  fire, 
fire  that  shall  never  be  quenched,  the  gnawing  worm  that 
torments  shall  never  die  ;  in  that  place  "  shall  be  weeping, 
and  wailing,  and  gnashing  of  teeth ;"  in  that  place  there 
shall  be  punishment  everlasting. 

Whatever  interpretation  is  put  on  these  awful  declara- 
tions of  the  sacred  Scriptures,  they  fully  coiifiruj  our  argu- 


THE  WAY  OF  SALVATION.  7 

ment,  that  salvation  is  necessary  to  all  men  :  for  all  men 
have  sinned ;  all  are  liable  to  the  eternal  punishment  of 
sin ;  and  hence  it  becomes  an  infinitely  important  ques- 
tion, to  be  put  by  every  human  being,  "  What  shall  I  do 
to  be  saved  P"  Suppose  that  no  answer  could  be  given  to 
this  question ;  that  there  was  no  salvation — no  hope  j  no- 
thing but  a  fearful  looking  for  of  judgment  and  fiery  in- 
dignation to  consume  the  wicked.  What  would  be  the 
feelings  of  a  convinced  sinner  ?  Oh,  how  indescribable  the 
anguish  !  And  the  day  is  coming,  when  to  many  this  will 
really  be  the  case  ;  when  it  must  be  said,  Now  there  is  no 
salvation — now  all  hope  is  for  ever  fled.  Oh,  then,  that 
none  of  us  may  defer  a  satisfactory  answer  to  this  question 
till  it  be  too  late  ;  for  happily  it  can  still  be  said,  "  Now  is  the 
accepted  time,  noiv  is  the  day  of  salvation."  To  every  con- 
vinced and  anxious  penitent  it  is,  by  the  divine  word,  said, 
*'  Believe  in  the  Lord  Jesus  Christ,  and  thou  shalt  be 
saved." — This  brings  us  to  the  second  division  of  our  dis- 
course, viz. 

II.  The  way  of  salvation. 

Salvation,  in  common  use,  is  very  generally  restricted 
to  deliverance  from  future  misery,  anticipated  as  the 
punishment  of  sin  :  but  salvation,  in  the  sense  of  sacred 
Scripture,  is  not  confined  to  that,  but  includes  also  a  de- 
liverance from  the  tyranny  of  Satan,  and  from  the  domi- 
nion of  sinful  propensities  in  this  life. 

Although  there  be  many  in  every  country  who  seem  to 
give  themselves  no  concern  about  future  happiness  or  mi- 
sery, there  is  a  large  proportion  of  our  species,  whose  minds 
are  ill  at  ease  on  this  subject ;  and  there  are  a  few,  who  are 
very  anxious  about  it.  But  there  are  various  mistaken  or 
false  ways  suggested ;  some  more,  and  others  less  distantly 
removed  from  the  true  one.  We  sometimes  suppose  that, 
in  religious  matters,  the  false  must  be  diametrically  opposite 
to  the  true.  But  Satan,  who  goes  about  seeking  whom  he 
may  deceive,  as  well  as  whom  he  may  devour,  like  all 
tempters,  cheats,  and  counterfeits,  often  endeavours  to 
make  the  false  resemble  the  true.     On  this  principle  it  is. 


o  DISCOURSE    I. 

that  false  religion  and  superstition  prevail  so  much  in  the 
world.  Man's  conscience  is  not  easy  \\ithout  some  religion, 
some  object  of  worship  ;  and  the  arch-apostate  gains  his 
malicious  purpose  by  inducing  men  to  be  satisfied  with 
the  mere  form  of  religion  for  the  reality  ;  and  sometimes, 
to  worship  devils  or  demons,  instead  of  God. 

In  order  to  be  saved,  to  be  forgiven,  and  made  happy 
hereafter,  the  human  mind  has  suggested  sometimes  things 
cruelj  sometimes  frivolous,  and  sometimes,  seeming  to 
us,  not  altogether  irrational ;  but  yet  all  different  from  the 
heaven-revealed  way  of  salvation.  It  is  to  save  himself, 
or  to  have  merit  to  transfer  for  the  salvation  of  others,  that 
the  devotee  subjects  himself  to  almost  incredible  austerities ; 
it  is  to  save  herself  infallibly,  and  her  deceased  kindred, 
(as  well  as  from  grief  and  affection,)  that  the  Hindoo 
widow  submits  to  be  burned  to  death  in  the  fire  which 
consumes  the  corpse  of  her  deceased  husband.  Man's 
anxious  mind  has  led  him  to  say,  "  Shall  I  give  my  first- 
born for  my  transgression  ;  the  fruit  of  my  body  for  the 
sin  of  my  soul !" 

The  philosophists,  both  Christian  and  Pagan,  for  the 
most  part  make  a  mock  at  the  idea  of  sin,  and  it  would  be 
in  vain  for  a  serious  awakened  sinner,  to  ask  them  what  he 
must  do  to  be  saved.  The  religionists  of  all  kinds  have 
more  humanity  in  this  respect.  Many  of  these,  however, 
suggest  things  which  cannot  profit — such  as  the  reciting  of 
certain  formularies  of  words,  which  cannot  often,  with 
any  proprietor,  be  called  prayers  ;  because,  as  in  China  for 
example,  they  consist  of  words  which  are  unintelligible  to 
the  person  pronouncing  them.  The  incessant  repetition  of 
the  name  Amidah  Budh !  Amidah  Eudh !  is  a  certain 
means  of  the  remission  of  sin  ;  but  there  is  no  reason,  no 
plausible  theory  adduced,  why  it  should  be  so.  Four 
prostrations  towards  the  south  on  the  day  of  every  new 
moon  will  procure  the  forgiveness  of  millions  of  sins. 
Others  prescribe  the  lighting  of  candles,  the  burning  of 
incense,  the  saying  of  masses  for  the  salvation  of  the  soul. 
These  are  examples  of  the  false  ways  which  may  be  deno- 
minated superstitious  or  frivolous. 


THE  WAY  OF  SALVATION.  9 

Those  ways  of  obtaining  salvation  which  appear  more 
reasonable,  are  the  performance  of  meritorious  deeds,  or 
works  of  righteousness,  charity,  or  almsgiving.  The 
Chinese  have  a  table  of  vices  and  of  virtues,  stated  in  exact 
numbers,  and  direct  that  the  one  be  balanced  against  the 
other,  by  the  sinner  himself,  that  he  may  thence  calculate 
whether  his  virtues  are  sufficient  in  number  to  make 
amends  for  his  vices  :  and  there  are  many  persons  amongst 
Christians,  who  deem  that  the  sicknesses  and  other  trials 
of  this  life  merit  a  reward  in  the  next;  and  some,  with 
seeming  reason,  say,  repentance  and  amendment  of  life 
constitute  the  meritorious  ground  of  salvation. 

But,  according  to  the  Scriptures,  all  these  ways  of  being 
saved,  pi'oceed  upon  the  erroneous  supposition  that  austeri- 
ties, ceremonies,  and  obedience  to  the  law  in  some  things, 
will  make  amends  for  disobedience  in  others;  that  man 
can  atone  for  his  own  sin ;  that  he  can  be  saved  by  his  own 
doings;  that  he  can  save  himself;  that  he  needs  no  Sa- 
viour. Not  only  does  man's  foolish  heart  dream  of  this 
capability  to  save  himself;  but  it,  in  some  parts  of  the 
world,  imagines,  that  by  austerities,  mortifications,  abstrac- 
tions, &c.  man  can  raise  himself  to  be  a  divine  person — a 
god;  thereby  perpetuating  the  foolish  suggestion  of  the 
serpent  in  paradise,  that  eating  the  interdicted  fruit  would 
make  the  parents  of  mankind  become  as  gods. 

Self-salvation  is,  perhaps,  not  more  unscriptural  than 
self-deification.  The  just  sentence  of  condemnation,  pro- 
nounced by  the  divine  law,  is  not  so  easily  removed ;  de- 
liverance from  the  captivity  of  Satan  is  not  so  easily 
effected;  emancipation  from  the  slavery  of  sin  is  not  so 
easily  procured,  as  the  above-mentioned  false  ways  of  sal- 
vation seem  to  suppose. 

"  The  redemption  of  the  soul  is  precious,  and  would 
cease  for  ever,"  if  left  to  man.  He  can  neither  save  him- 
self, nor  redeem  his  brother.  Salvation  must  come  to  man 
from  a  power  beyond  himself,  and  greater  than  his  own. 
He  is  a  brand  fit  only  for  the  burning,  and  cannot  pluck 
himself  out  of  the  fire.  Falling,  sinking,  drowning,  he 
cannot  save  himself. 


10  DISCOURSE   I. 

But  the  sacred  Scriptures  reveal  to  us  One  who  is  mighty 
to  save — "  able  to  save  to  the  uttermost  all  who  come  to 
him."  He  is  more  than  man— more  than  angel.  Him  all 
the  angels  of  God  worship.  He  is  "  God  manifest  in  the 
flesh."  "  Help  was  laid  upon  Him."  He  undertook  to 
crush  the  serpent's  head;  He  was,  from  the  beginning, 
(before  Abraham's  days,)  the  object  of  the  sinner's  hope. 
God  so  loved  the  world,  and  compassionated  guilty  man, 
as  to  constitute  his  beloved  Son  our  surety — our  Redeemer. 
He  suffered  for  us  ;  he  gave  himself  to  be  a  sacrifice ;  he 
became  a  propitiation  ;  he  died,  "  the  just  for  the  unjust." 
The  Son  of  God  is  the  author  of  salvation  ;  in  him  the 
Father  is  well  pleased.  The  Spirit  of  God  that  strives  with 
man,  is,  through  him,  become  the  regenerator ;  and  thus 
God  himself,  Father,  Son,  and  Spirit,  has  become  our  sal- 
vation ;  and  in  the  Bible  he  says,  "  Look  unto  me  and  he 
ye  saved,  all  the  ejids  of  the  earth,  for  I  am  God,  and  beside 
me  there  is  no  Saviour."  Now,  then,  salvation  is  to  be 
sought  for  out  of  ourselves,  and  not  from  works  of  righte- 
ousness that  we  can  do.  The  glad  tidings,  the  gospel  of 
salvation,  is  promulgated  to  guilty  man,  and  commanded  to 
be  preached  to  every  human  creature.  He  that  avails  him- 
self of  it  shall  he  saved;  he  that  will  not  avail  himself  of  it 
shall  be  condemned.  Whosoever  avails  himself  of  this 
salvation  shall  not  perish,  but  have  eternal  life.  And  how 
in  the  nature  of  things  can  a  man  avail  himself  of  it,  but 
by  believing  the  testimony  of  God  our  Saviour  concerning 
the  whole  of  this  important  subject  ?  and  hence  the  answer 
given  by  the  Apostle  to  the  jailer,  "  Believe  in  the  Lord 
Jesus  Christ,  and  thou  shalt  be  saved." 

Therefore  the  true  ivay  of  salvation  is  hy  faith  in  Christ; 
and  by  faith  alone ;  without  the  deeds  of  the  law ;  the 
works  prescribed  by  any  \a.w,  either  ceremonial  or  moral. 
But  the  act  of  faith  is  not  a  meritorious  thing,  for  which 
salvation  is  granted  to  us  as  a  reward.  It  resembles  some- 
what the  act  of  a  beggar's  stretching  out  his  open  hand  to 
receive  an  alms  ;  only  the  one  is  a  physical  act,  the  other 
a  mental  operation.  It  resembles  a  drowning  man's  grasp- 
ing the  outstretched   arm   of   a  humane  friend,  who   is 


THE  WAY  OF  SALVATION.  11 

anxious  to  save  him  from  death.  It  resembles  the  act  of 
a  man's  running  from  imminent  destruction  to  a  place  of 
refuge  and  of  safety.  But  the  alms  are  gratuitous,  not 
given  because  the  beggar  stretched  his  hand  out.  The  at- 
tempt to  save  the  drowning  man  was  generous  humanity, 
that  preceded  the  grasp  of  the  sinking  person ;  and  though 
the  offer  would  have  been  unavailing  had  he  not  caught 
liold  of  the  saving  arm,  still  his  salvation  from  temporal 
death  was  not  the  reivard  of  any  act  of  his.  And  so  of 
every  other  illustration  of  this  subject;  they  all  shew,  that 
whilst  salvation  is  by  faith  in  God  our  Saviour  it  is  not  the 
reward  of  faith.  Salvation  is  by  the  free  grace  of  God  ; 
it  is  perfectly  gratuitous,  and  excludes  from  the  creature 
every  imaginable  ground  of  boasting.  Salvation  is  granted — 
by  what  law  ?  asks  the  Apostle,  by  the  law  of  works  ? — 
nay,  but  by  the  law  of  faith ;  for  if  salvation  be  by  works, 
it  is  no  more  of  grace,  but  of  debt :  but  it  is  by  faith,  that 
it  might  be  by  grace.  Therefore,  in  the  language  of  St. 
Paul,  we  conclude,  that  a  man  is  justified  by  faith  without 
the  works  of  the  law.  Not  by  works  of  righteousness 
which  we  have  done,  but  according  to  His  mercy  he 
saved  us. 

To  understand  this  subject  aright,  the  object  of  faith, 
or  things  to  be  believed,  must  be  particularly  considered : 
these  are  not  any  human  creed,  any  saint's  ideas  of  Chris- 
tianity, expressed  in  his  own  words,  or  words  attributed  to 
him  ;  not  any  thing  that  people  can  justly  call  mysterious, 
unintelligible  dogmas,  for  the  believing  of  which  men  will 
be  rewarded  with  salvation.  Such  a  representation  is  a 
caricature,  drawn  by  ignorance,  and  prejudice,  or  malice, 
of  the  doctrine  of  salvation  by  faith.  The  thing  to  be  be- 
lieved is,  the  testimony  of  God,  contained  in  the  book  of 
divine  revelation,  and  chiefly  concerning  the  guilt  and 
depravity  of  mankind ;  their  just  subjection  to  many  na- 
tural evils  now,  and  their  just  liability  to  punishment  after 
death,  of  a  nature  and  degree  more  awful  than  any  lan- 
guage can  describe.  Human  depravity  and  guilt  form  the 
ground- work  of  the  whole  structure  of  Christianity ;  and 
it  being  admitted,  hence  follows  the   importance   of  the 


12  DISCOURSE    I. 

divine  revelation  of  an  almiglity  and  gracious  Saviour ; 
belief  in  whom  always  implies  belief  in  the  preceding  fun- 
damental truths  ;  and  faith,  or  believing  in  the  Saviour,  is 
simply  our  availing  ourselves  of  the  deliverance  from  sin 
and  misery,  which  he  can  and  does  afford ;  whence  follows, 
our  duty  to  avail  ourselves  also  of  his  instruction,  his  di- 
rection, his  protection  and  government  in  this  life,  and  of 
the  eternal  happiness  he  has  to  bestow  in  the  next.  It 
never  can  be  supposed  that  the  divine  Saviour  died  to  save 
men  from  the  guilt  and  punishment  of  sin,  and  at  the 
same  time  procured  a  licentious  liberty  for  them  still  to  go 
on  to  sin.  The  disciple  who  imagines  this,  does,  as  far  as 
in  him  lies,  by  every  reiterated  transgression,  crucify  the 
Son  of  God  afresh,  and  tramples  the  Saviour's  blood  under 
his  feet.  The  real  believer  in  Christ  does  not  view  sin,  and 
its  punishment,  and  deliverance  therefrom,  such  light  mat- 
ters as  to  trifle  with  them. 

Those  who  think  that  their  rites,  or  ceremonies,  or  pe- 
nance, or  alms,  or  public  benevolence,  or  masses,  or  prayers 
for  the  dead,  can  wash  away  sin,  may,  and  do  make  light 
of  sin ;  but  not  so  he,  who  believes  the  awful  truths  ex- 
pressed and  implied  by  the  humiliation  and  crucifixion  of 
the  Son  of  God.  No  man  who  ever  really  believes  God's 
testimony,  that  sin  is  justly  punished  by  everlasting  de- 
struction ;  that  he,  as  an  individual,  has  himself  deserved 
that  punishment ;  but  by  an  amazing,  never-to-be-expected 
effort  of  divine  beneficence,  he  is  now  delivered  from  it, 
can  make  light  of  sin,  and  go  on  wilfully,  and  with  a  quiet 
conscience,  to  commit  sin.  If  is  therefore  a  mistake,  or  it 
is  a  calumny,  that  the  doctrine  of  salvation,  by  faith  in 
Christ  alone  tends  to  licentiousness.  But  further,  the 
believer's  mind  is  restored  to  a  proper  apprehension  of  the 
just  authority  of  God ;  and  he  obeys  him  because  he  ought 
— because  of  the  excellence  and  bliss-conferring  nature 
of  all  God's  commandments,  and  because  it  is  his  true 
interest  and  real  happiness  so  to  do.  He  has  high  senti- 
ments of  the  infinite  goodness  and  loving-kindness  of 
Jehovah^  and  he  obeys  from  gratitude  and  love.  He  now, 
first  of  all,  yields  any  proiiar  abediencc,  or,  indeed,  does 


THE  WAY  OF  SALVATION.  13 

any  good  ivork  ;  for  love  to  God  is  the  great  QX\i\.Jirst  com- 
mandment, without  which  there  is  no  true,  no  acceptable 
obedience  ;  and  further,  the  truly  repentant  believer  resists 
and  strives  against  sin;  he  crucifies  the  flesh,  with  its 
affections  and  lusts  ;  he  denies  himself,  and  takes  up  his 
cross  and  follows  Christ ;  and,  in  this  sense,  works  out  his 
own  salvation  with  fear  and  trembling,  and  gives  all  dili- 
gence to  "  make  his  calling  and  election  sure." 

Is  not  this  state  of  mind,  and  these  motives,  then,  as 
powerful  to  produce  good  morals,  as  the  opinion  that  sal- 
vation is  easily  obtained  by  some  doings  of  our  own,  such 
as  that,  if  poor  we  have  only  to  repent,  and  reform  a  little 
before  we  die,  or  steadily  adhere  to  some  sect  or  hierarchy ; 
or  be  staunch  in  reciting,  or  in  contemning  some  prayers  ; 
and  in  observing  or  in  avoiding  some  festivals  ;  or,  if  we  be 
rich,  we  have  only  to  give  money  to  the  poor,  or  leave  money 
to  say  masses,  or  erect  an  hospital,  or  build  a  temple,  or 
make  an  idol-god,  or  an  image  of  the  Virgin,  or  beautify  a 
church ;  if  we  have  power,  we  can  persecute  heretics,  or 
infidels,  or  Christians,  according  to  the  country  in  which 
we  live,  and  so  defend  the  faith,  and  the  national  religion  ; 
and  then,  as  a  reivard  for  these,  and  other  similar  good 
works,  our  sins  will  be  forgiven,  and  we  shall  be  saved  ? 
Yes,  the  doctrine  of  the  cross  fui-nishes  more  powerful 
motives  to  live  a  good  life  than  any  of  these ;  for  all  these, 
and  such-like,  proceed  upon  the  supposition  that  sin  against 
God  is  really  not  a  matter  of  much  moment. 

But  should  not  faith  and  works  be  united  ?  Assuredly ; 
faith  is  the  root,  good  works  are  the  fruit — they  are  the 
consequence  or  effect  of  salvation  by  faith ;  which  is  the 

Third  topic  to  be  noticed.  The  humane  behaviour  of  the 
jailer  was  subsequent  to  his  faith  in  the  doctrine  of  the 
Lord,  Faith  without  works  is  dead,  being  alone ;  if  the 
fruit  does  not  appear,  the  inference  is,  that  the  root  of  the 
matter  is  not  there.  In  that  case,  the  supposed  faith  is 
either  unreal,  or  the  things  believed  are  not  the  truths  re- 
vealed and  taught  in  God's  holy  word;  but  something 
different  or  contrary.     If  many  who  say  they  believe  the 


14 


DISCOURSE    I. 


Christian  religion,  and  who  attend  to  its  forms,  and  who  yet 
live  vicious  lives,  were  asked, "  And  pray  what  is  it  that 
you  do  believe  ?"  they  would  not  be  able  to  give  any  other 
answer  than,  generally,  they  believed  the  Christian  religion 
to  be  the  true  one  ;  or,  they  believed  what  the  particular 
church,  the  Greek  or  Romish,  English  or  Scotch,  or  any 
other  church  in  which  they  were  born  and  educated,  taught. 
In  such  cases  there  is  no  distinct  perception  of  the  truths 
of  the  Bible,  and  there  is  nothing  that  can  be  properly 
called  faith ;  for  a  person  cannot  believe  a  proposition,  the 
existence  of  which  he  does  not  know  ;  nor  can  he  believe 
a  proposition,  the  terms  of  which  he  does  not  comprehend ; 
although  he  often  believes  propositions  which  state  things 
hey  Olid  his  comprehension.  For  example,  take  this  short 
proposition,  "  God  is  omniscient."  An  unlettered  person, 
who  did  not  know  what  "  omniscient"  meant,  could  not  be 
said  to  believe  the  proposition,  although  he  might  repeat  it 
as  his  creed,  his  church-going,  solemn  belief,  all  his  life 
long ;  nor  would  it  at  all  influence  his  moral  conduct.  But 
he  who  does  understand  the  terms  of  the  proposition,  and 
does  fully  believe  the  important  truth  contained  therein,  is, 
I  imagine,  still  unable  to  comprehend  hmv  the  Deity  knows 
all  things,  throughout  eternal  duration  and  infinite  space. 
Therefore,  when  I  say  that  a  man  cannot  believe  what  he 
does  not  comprehend,  my  meaning  is  very  different  from 
that  of  those  persons,  who  sometimes  use  a  similar  phrase, 
to  denote  that  they  will  not  believe  any  thing  is  really  true, 
the  7)xode  or  manner  of  which  they  cannot  comprehend. 

A  man's  faith  may  be  unproductive  of  good  works,  not 
only  from  the  vagueness  and  indistinct  perception  of  divine 
truth,  commonly  arising  from  wilful  disregard  of  the 
means  of  better  information;  for  how  few,  after  all,  study 
the  Bible  or  religious  books  ;  but  if,  instead  of  believing  the 
testimony  of  our  Lord,  they  believe  something  different 
from,  or  contrary  to  divine  truth,  their  faith  will  not  only 
be  dead,  but  mischievous,  St.  Paul,  at  one  time,  verily 
believed  that  he  ought  to  do  many  things  contrary  to  Jesus 
of  Nazareth.  The  faith  of  the  Gospel  is  faith  in  God,  and 
in  our  Lord  Jesus  Christ,  and  in  what  the  Almighty  caused 


THE  WAY  OF  SALVATION.  15 

to  be  made  known  to  us  by  the  mouths  of  all  his  holy 
prophets,  and  the  apostles  of  our  Lord. 

The  different  effects  produced  upon  men's  minds  by 
their  faith,  is  not  from  any  metaphysical  difference  in  the 
act  of  believing ;  but  solely  from  the  different  ideas  or  pro- 
positions which  they  do  believe.  For  example,  the  Bible 
says,  "  The  wrath  of  God  is  revealed  from  heaven  against 
all  wigodlmess  and  unrighteousness  of  men."  A  man 
conscious  of  being  ungodly  and  unrighteous,  believes  this, 
and  he  flees  for  refuge  from  divine  wrath  to  the  hope  set 
before  him  in  the  Gospel,  and  henceforward  he  walks 
with  God. 

Another  person,  it  may  be  a  professing  Christian,  laughs 
at  the  godly,  and  shuns  every  thing  that  can  lead  him  to 
godliness,  and  declares  his  belief  to  be,  that,  as  long  as  a 
man  is  honest  and  upright  in  his  dealings,  and  is  not  worse 
than  his  neighbours,  however  ungodly  they  may  be,  he 
sees  no  reason  to  apprehend  the  wrath  of  God ;  and  he 
consequently  neglects  and  disregards  the  Gospel,  its 
refuge,  its  Saviour,  and  its  hope  ;  he  lives  without  God,  and 
without  Christ  in  the  world.  Again,  the  Bible  says,  "  The 
Lord  searcheth  the  hearts  of  the  children  of  men."  Many, 
on  the  contrary,  believe  that  he  is  too  great  to  regard  the 
little  concerns  of  men,  and  they  say  in  their  hearts,  in 
reference  to  their  wickedness,  "  God  hath  forgotten — he 
hideth  his  face ;  he  will  never  see  it — he  will  not  require 
it."  Must  not  the  effect  be  very  different  in  the  tempers 
and  conduct  of  him  who  believes  the  divine  testimony . 
and  of  him  who,  contrary  to  it,  believes  rather  the  sugges- 
tions of  the  devil  and  of  his  own  wicked  mind ;  and  this 
will  account  for  the  very  little  moral  or  religious  efficacy 
of  the  faith  of  many,  who  fancy  they  believe  Christianity ; 
and  who,  whilst  impious  and  vicious,  yet  continue  attached, 
and  even  bigotted,  to  some  particular  church  or  sect. 

But  this  lamentable  fact  does  not  prove  that  the  faith 
of  the  Gospel  of  God  our  Saviour,  by  which  we  are  saved, 
is  unproductive  of  good  works  ;  on  the  contrary,  it  may 
be  fully  proved  that  this  faith  worketh  by  love  to  God 
and  man ;  operates  benevolence,  and  produces  a  virtuous 


16  DISCOURSE   I. 

life.  These  are  some  of  its  proper  effects ;  joy  is  another. 
Religion,  or  rather  a  mistaken  idea  concerning  it,  sometimes 
produces  melancholy  and  gloom  ;  but  the  religion  of  Jesus, 
rightly  understood  and  sincerely  believed,  is  productive  of 
joy.  The  jailer  vi^as  full  of  joy;  he  rejoiced  in  God  his 
Saviour,  with  all  his  house.  Hoh/  livbig  and  a  cheerful 
heart  are  the  genuine  effects  of  faith  in  Christ,  by  which 
we  are  saved. 

And  since  the  belief  of  any  proposition,  on  the 
mind's  discerning  its  truth  clearly,  is  instantaneous,  when 
the  mhid  actually  does  believe,  so  the  effects  follow 
at  once.  The  jailer's  was  a  sudden  conversion,  against 
which  some  people  declaim.  He,  being  concerned  about 
his  salvation,  was  no  sooner  informed  of  the  truth,  and 
convinced  that  Jesus  was  willing  and  able  to  save  him, 
than  he  believed;  and  the  effects  immediately  followed  the 
cause.  Benevolence  and  joy  shewed  themselves.  Un- 
decided characters  are  those  who  still  halt  between  two 
opinions,  who  really  do  not  believe  the  truths  of  the  Bible, 
or  the  doctrines  of  Christ  crucified,  although  they  have 
some  conviction  that  Christianity,  on  the  whole,  is  true. 

It  is  confessed,  that  to  man's  wicked,  weak,  and  be- 
clouded mind,  there  are  in  the  world  many  things  to 
bewilder,  and  which  will  afford  an  excuse  for  scepticism 
to  those  who  desii*e  to  avail  themselves  of  them  ;  but, 
on  the  other  hand,  it  is  maintained  that  many  of  these 
difficulties  are  magnified  by  objectors ;  that  there  is  care- 
lessness of  a  most  criminal  nature  in  not  searching  for  the 
truth.  Truth  is  indeed  difficult  to  be  found  in  this  deluded 
and  deceitful  world,  but  in  matters  that  concern  our 
salvation,  it  is  not  unattainable  to  the  humble,  industrious 
inquirer. 

When  we  look  at  all  the  nations  of  the  world,  we  see 
that  there  are  "  gods  many," — false  gods  without  number ; 
yet  still  there  is  Otie  true  God.  So  also,  as  Jesus  said. 
Many  will  come  in  my  name,  saying,  "  I  am  Christ." 
There  are  indeed  many  false  Christs,  false  Saviours,  false 
miracles,  lying  wonders  ;  but  there  is  also  a  true  Saviour 
and  tnie  miracles,  and  signs  and  wonders  were  performed 


THE  WAY  OF  SALVATION.  ]7 

by  Him.  There  are  also,  in  different  countries,  and  in 
China  (this  country)  pretensions  to  miraculous  concep- 
tions, and  divine  incarnations,  and  to  revelations  sent  down 
from  the  gods  above;  some  persons  have  hastily  concluded 
that  the  proper  inference  from  these  facts  is,  that  all  these 
pretensions  are  equally  false  ;  but  this  inference,  which  is 
put  into  the  mouths  of  philosophers,  seems  as  inconclusive 
and  unphilosophical  an  inference  as  that  put  into  the  mouths 
of  the  vulgar,  that  these  pretensions  are  all  equally  true. 
The  fair  inference,  in  my  humble  opinion,  is,  that  one  God, 
one  Saviour,  one  divine  revelation,  one  way  of  salvation 
is  true,  and  all  the  rest  are  imitations  or  counterfeits. 

But  what !  says  the  feeling  doubting  mind,  shall  we 
suppose  that  all  the  millions  of  human  beings  around  us, 
in  pagan  lands,  who  know  not  the  true  way  of  salvation, 
cannot  possibly  be  saved  !  I  affirm  it  not ;  I  deny  not  the 
possibility  of  salvation  to  any  nation.  The  Judge  of  all 
the  earth  will  do  right;  justice  and  judgment  are  the 
habitation  of  his  throne,  mercy  and  truth  are  ever  before 
his  face.  The  principle  which  suggests  that  to  whom 
much  is  given,  of  them  much  will  be  required,  is  equally 
true  conversely ;  to  whom  little  is  given,  of  them  will  little 
be  required. 

It  is  not  our  duty  to  govern  and  judge  the  world;  that 
must  be  left  to  God.  And  it  is  unreasonable  foi'  any 
sinful  man  to  reject  the  salvation  of  God,  because  he  is 
ignorant  whether  God  will  save  or  condemn  others ;  or 
because  he  is  ignorant  hoiv  God  will  convey  salvation  to 
those  who  have  not  had  the  same  full  exposition  of  the 
way  of  salvation  that  he  has  had.  In  a  cavilling  spirit, 
similar  to  this,  probably  it  was,  that,  as  is  recorded  in  the 
New  Testament,  a  man  said  to  Jesus,  "  Are  there  many 
that  be  saved  ?"  to  which  question  he  received  no  direct 
answer,  but  one  that  deeply  concerned  himself,  "  Strive  to 
enter  in  at  the  strait  gate."  Do  thou,  instead  of  specu- 
lating about  the  probabilities  of  others  being  saved,  be  in 
good  earnest  to  avail  thyself  of  the  salvation  which  is 
provided  for,  and  made  known  to  thee.  They  that  come 
to  the  Saviour,  he  will  in  no  wise  cast  out. 

c 


18  DISCOURSE    I. 

And  finally,  my  brethren,  let  me  now  say,  "  to  you 
is  the  word  of  this  salvation  sent,"  and  it  is  yoiu*  duty 
to  receive  it  with  joy,  to  exhibit  its  effects  in  a  vir- 
tuous and  pious  life,  and  to  promulgate  it  to  others. 
Yes !  promulgate  it  to  others — Eat  not  your  spiritual 
morsel  alone,  live  not  secluded  from  the  world,  study- 
ing only  your  own  edification  and  comfort;  but  since 
you  have  freely  received,  freely  give.  Even  Chinese 
moralists  inculcate  the  duty  which  requires  every  one 
who  loves  and  practices  good  morals,  to  diffuse  the 
principles  of  those  morals  amongst  their  kindred,  and 
neighbours,  and  mankind.  And  to  effect  this  end,  some  of 
them  advise  and  exhort  people,  M'hen  they  think  them 
wrong  ;  and  print,  at  their  own  expense,  what  they  con- 
sider good  books,  and  give  them  away.  They  pronounce 
heaven's  displeasure  on  those  who  omit  the  diffusion  of 
good  principles.  And  this  sentiment  of  theirs,  suggested 
by  the  remaining  light  of  the  divine  law  written  on  man's 
heart,  is  perfectly  in  accordance  with  the  second  table  of 
God's  law,  "  Love  thy  neighbour  as  thyself,"  and  it  con- 
demns the  selfishness  of  many  seemingly  pious  Christians, 
whose  practice  evinces  a  regard  only  to  their  own  spiritual 
improvement,  and  an  almost  total  neglect  of  their  neigh- 
bours' instruction  and  salvation.  Oh,  that  while  we  look 
to  Jesus  alone  for  justification,  our  eyes  may  be  fixed  on 
the  law  of  God  as  a  constant  rule  of  life  ;  and  may  we  ever 
seek  excellence  and  bliss  in  an  entire  conformity  to  that 
eternal  rule. 


DISCOURSE    II. 


DELIVERED   TO   AN    EUROPEAN    AUDIENCE,     IN    THE    WAREHOUSE    OF    A 
PAGAN    CHINESE,    NOVEMBER    23,    1822. 


Rom.  VII.  14. 
"  The  Law  is  Spiritual." 

A.  LAW  is  a  rule  of  action,  given  by  power,  or  by  a  just 
authority.  The  law  of  which  we  shall  to-day  speak,  is  the 
law  given  by  the  great  Creator  to  human  creatures.  When 
he  formed  the  vast  universe,  he  gave  laws  to  matter  and  to 
motion,  to  things  animate  and  inanimate,  to  the  incalculable 
variety  of  organized  beings  which  till  the  earth,  the  sea, 
the  air;  he  gave  laws  to  suns  and  to  systems  of  starry 
worlds ;  to  angels  and  to  man.  The  preservation  of  the 
order  and  harmony  of  the  vast  universe,  depends  on  obe- 
dience or  conformity  to  those  laws.  In  the  physical 
world,  the  law  was  impressed  upon  matter;  and  in  the 
moral  world,  the  law  of  God  was  written  upon  man's 
heart.  But  man,  by  transgression,  fell,  and  the  heart  be- 
came depraved,  and  the  letters  of  God's  law  scarcely  legible ; 
the  adversary  of  mankind  induced  a  disregard  of,  and  a 
disobedience  to  the  law,  with  a  perversion  of  the  reasoning 
faculty,  and  beclouded  the  perception  of  truth ;  in  conse- 
quence of  which,  the  law  of  God  was  misinterpreted,  and 
wrested,  so  as  to  be  made  to  sanction  things  it  really  and 
originally  did  not.  To  restore  the  knowledge  of  the  divine 
law  in  our  world,  heaven  was  pleased,  at  different  times, 
and  in  divers  manners,  to  grant  reiterated  elucidations  of 
the  law  of  God  to  man  by  direct  revelation  ;  and  this  re- 
velation, in  the  usual  way  of  the  diffusion  of  knowledge,  by 

c  2 


20  DISCOURSE   II. 

tradition  and  books,  has  preserved  that  portion  of  acquaint- 
ance with  the  divine  law,  which  is  possessed,  in  different 
degrees,  amongst  the  several  nations  of  mankind. 

Now,  reason,  honestly  exercised,  can  ascertain  much  of 
the  original  law,  and  man,  having  what  we  call  the  light  of 
nature,  is  by  no  means  left  without  law  ;  still  no  system  of 
morality  or  ethics,  merely  reasoned  out  by  the  human 
mind,  can  ever  be  set  up  as  of  equal  authority  with  the 
divinely  revealed  law,  contained  in  the  Jewish  and  Chris- 
tian Scriptures,  nor  does  any  other  code  of  morals  contain 
so  clear  and  so  accurate  a  preceptive  rule  of  human 
duty. 

Of  the  right  of  any  one  to  make  laws,  that  of  our 
Creator  is  most  indisputable.  That  his  laws  are  designed 
for  man's  happiness,  is  most  surely  inferred  from  the 
divine  benignity ;  God  is  love  :  His  tender  mercies  are 
over  all  his  works.  That  God's  laws,  had  they  been 
obeyed  by  man,  would  have  ensured  the  happiness  designed, 
is  certain,  from  the  infinite  wisdom  of  the  Law-giver.  He 
must  have  made  the  means  adequate  to  the  end.  These 
propositions  require  not  any  laboured  proof ;  it  is  self-evi- 
dent that  the  Almighty  Creator  ?ms  a  right  to  prescribe 
laws  to  his  creatures,  and  that  his  laws  must  be  "  holy, 
just,  and  good." 

The  point  which  our  text  requires  us  to  illustrate  and 
enforce  is,  that  " the  law  is  spiritual"  The  word  spiritual 
denotes  that  which  has  a  relation  to  spirit,  to  the  Divine 
Being,  and  to  the  soul  of  man;  to  angels  and  the  heavenly 
world.  The  word  itself,  apart  from  its  connexion,  does  not 
denote  either  moral  good  or  evil ;  for  bad  angels,  or  devils, 
as  well  as  good  angels,  are  spirits;  but  they  are  unclean 
spirits,  and  their  deeds  constitute  sjnritual  wickedness. 
Spiritual  is  understood  in  contradistinction  to  what  is 
material,  the  acts  of  the  mind  in  contradistinction  from 
the  acts  of  the  body.  The  faculties  of  the  mind,  or  soul, 
the  will,  the  affections,  and  so  on,  in  contradistinction  from 
the  organs  of  the  body,  the  senses,  the  touch,  the  taste, 
and  so  forth.  Thus  also  spiritual  and  carnal,  flesh  and 
spirit,  are  opposite  terms  ;  resembling  which  distinction  is 


THE  LAW  IS  SPIRITUAL.  21 

the  ^^  Heavenly  principle  and  human  passion"  of  Chinese 
moralists. 

Human  laws  can  take  cognizance  only  for  the  actions  of 
men ;  of  theft,  of  murder,  of  fraud,  of  rebellion.  When- 
ever they  attempt  to  legislate  for  the  operations  of  mind, 
they  quit  their  proper  sphere,  and  are  ever  liable  to  err. 
They  cannot  detect,  and  therefore  cannot  punish  malice, 
so  long  as  there  is  no  overt  act.  An  implacable  enmity  and 
desire  to  murder  may  exist  in  a  human  breast ;  but  so  long 
as  no  attempt  is  made  to  kill,  human  laws  cannot  apply ; 
for  spirit,  or  mind,  is  beyond  their  cognizance. 

In  contradistinction  from  such  laws,  it  is  said  in  our  text, 
that  the  laiv,  viz.  the  law  which  God  has  given  as  the  rule 
by  which  man  must  be  judged,  is  spiritual.  This  law  also 
indeed  commands  what  is  right  in  action,  and  forbids  what 
is  wrong;  but  it  does  much  more,  it  is  a  rule  for  the 
"  thoughts  and  intents  of  the  heart ;"  its  precepts  reach  to 
the  will,  directing  what  man  ought  to  choose,  and  what  he 
ought  not;  to  the  affections,  what  man  should  love  and 
what  he  should  hate,  what  he  should  desire  and  what  he 
should  abhor,  what  he  should  reverence  and  what  he  should 
despise  ;  and  it  reaches  to  man's  motives,  and  requires  not 
only  rectitude  of  conduct,  but  also  rectitude  of  principle 
and  intention;  not  only  the  honest  action,  but  also  the 
purely  honest  design  ;  not  only  the  charitable  deed,  but 
likewise  the  benevolent  heart. 

Moreover,  one  half  of  that  law,  of  which  we  speak, 
refers  solely  to  spiritual  things,  to  spiritual  vice  or  spiritual 
virtue ;  to  man's  duty  to  his  Maker,  who  is  the  Great 
Spirit,  the  Father  of  Spirits,  and  from  whom  the  human 
spirit  is  derived.  In  this  class  of  man's  duties,  merely 
"  bodily  service,"  the  bended  knee,  the  serious  look,  the 
solemn  accents  of  audible  prayer,  profit  nothing;  unless 
the  soul,  the  spirit,  be  there,  the  spiritual  law  is  violated, 
and  it  condemns  the  transgressor.  Let  us  take  the  Deca- 
logue, and  look  over  its  precepts,  remembering  that  the  law 
is  spiritual,  and  the  subject  will  thereby  be  illustrated. 
And  to  begin,  take  the 

First  commandment,  "  Thou  shalt  have  no  other  goda 


22  DISCOURSE  II. 

before  me."  Tliis  precept  does  not  only  mean  that  man 
shall  not  nominate  the  sun,  moon,  or  stars,  or  any  imagi- 
nary beings,  gods,  and  go  and  offer  worship  to  them ;  but 
it  also  denotes,  that  the  reverence,  submission,  and  awe — 
the  gratitude,  esteem,  and  admiration,  which  constitute 
worship — the  affection,  love,  devotedness,  and  the  trust, 
hope,  and  dependance,  which  are  due  from  man  to  God, 
shall  not  be  given  to  any  other  object  whatever ;  whether 
to  the  distinctions  and  honours  of  the  ambitious,  the  pride 
of  life,  the  pomps  and  vanities  of  this  world,  or  the  hoards 
of  the  covetous — riches,  and  all  their  attendant  luxuries 
and  attractions  ;  or  inordinate  affection  to  any  human 
creature — such  as  the  devotion  of  the  impassioned  lover, 
or  a  parent's  excessive  attachment  to  a  favourite  child ;  for, 
in  the  estimation  of  the  heart,  all  must  be  subordinated  to 
the  Great  Supreme.  The  spiritual  law  says,  "  Thou  shalt 
love  the  Lord  thy  God,  with  all  thy  heart,  and  soul,  and 
strength,  and  mind ;  this  is  the  first  and  great  command- 
ment. He  whose  heart  departs  from  the  living  God,  who 
trusts  in  any  creature,  any  power,  instead  of  the  Almighty 
arm,  who  does  not,  at  all  times,  and  in  all  circumstances, 
cherish  supreme  love,  with  all  the  workings  of  mind  that 
the  divine  perfections  deserve — gratitude,  esteem,  and 
adoration — has  violated  the  spiritual  law,  and  is  condemned 
thereby,  as  a  transgressor  of  the  first  commandment,  first 
in  order,  and  first  in  dignity  and  importance  ;  the  great 
commandment,  which  has,  indeed,  been  violated  by  the 
whole  human  race. 

Again,  although  a  man  does  not  carve  a  graven-image, 
and  set  it  up  to  worship,  he  may  set  up  an  idol  in  his 
heart ;  although  he  does  not  curse  and  swear,  he  may  want 
that  reverence  for  the  Divine  Name,  which  the  third  com- 
mandment implies  ;  and  in  these  cases,  he  is  convicted,  by 
the  spiritual  law,  of  having  broken  the  second  and  the 
third  commandments. 

The  Sabbath-day  is  not  only  a  rest  from  bodily  labour, 
but  is  designed  as  a  spiritual  rest  from  secular  concerns 
and  worldly  pursuits,  that  the  eternal  interests  of  the  soul 
may  be  attended  to,  and  that  man  may  not  forget  his  rela- 


THE  LvVW  IS  .SPIRITUAL.  23 

tion  to  the  world  of  spirits.  Hence  the  law  says,  "Thou 
shalt  not  do  thine  own  pleasure  on  my  holy  day,  but  shalt 
call  the  Sabbath  a  delight,  the  holy  of  the  Lord,  honour- 
able, and  shall  honour  him,  not  doing  thine  own  ways,  not 
finding  thine  own  pleasure,  not  speaking  thine  own  words." 
''  The  Lord  blessed  the  Sabbath-day  and  hallowed  it," 
as  a  memorial  of  the  wonderful  works  of  creation  ;  and 
the  Lord's  day,  observed  by  Christians,  is  in  commemora- 
tion of  the  resurrection  of  the  Saviour,  and  the  wonders  of 
redemption  ;  on  that  day,  therefore,  the  mind  should  be 
turned  to  the  study  of  the  divine  perfections,  as  displayed 
in  creation,  providence,  and  redemption,  in  the  public  and 
private  exercises  of  devotion,  and  in  the  perusal  of  the 
Bible,  or  of  religious  books,  otherwise  the  spiritual  import 
of  the  fourth  commandment  is  violated.     Further, 

None  can  ever  imagine  that  the  precept,  "  honour  thy 
father  and  thy  mother,"  is  obeyed  by  merely  external  acts 
of  respect.  Even  the  Chinese,  (who  indeed  place  filial 
duty  at  the  head  of  all  the  virtues,)  inculcate  the  spiritual 
meaning  of  the  law,  and  teach  that  the  most  complete  at- 
tention to  external  forms  of  respect,  and  the  most  abundant 
supply  of  bodily  comforts,  is  still  not  a  fulfilling  of  the  law, 
unless  the  heart  of  the  child  honour,  and  be  deeply  interested 
in  the  parent.  But  the)?^  err  egregiously  in  not  subordinating 
duly,  filial  piety,  towards  an  earthly  parent,  to  what  all 
owe  to  the  great  Parent  of  mankind,  our  Father  in  heaven ; 
for  the  law  requires  that  in  the  performance  of  the  social 
duties  we  should  still  have  a  supreme  reference  to  the 
Divine  Being;  and  not  only  so,  but  whether  we  eat  or 
drink,  or  whatever  we  do,  we  should  do  all  to  the  glory  of 
God. 

The  same  principle  of  spiritual  obedience  applies  to  the 
remaining  precepts  of  the  Decalogue,  in  a  manner  similar 
to  the  cases  which  have  been  exemplified.  Actual  murder 
is  happily  not  often  committed ;  but  divine  revelation  so 
expounds  the  law  as  to  declare,  "  He  that  hateth  his 
brother  is  a  murdererJ"  (1  John  iii.  15.)  And  thus  he  who 
maliciously  harbours  in  his  breast  a  spirit  of  hatred  and 
epmity  against  another  man,  although  he  may  not  have 


24  DISCOURSE   II. 

actually  injured  his   person,   or   destroyed  his    life,   has 
violated  the  sixth  commandment. 

And  so  of  the  seventh,  "  Thou  shalt  not  commit  adul- 
tery/* it  is  so  explained  by  the  Saviour  and  his  apostles, 
as  to  include  a  prohibition  of  every  form  and  degree  of 
lewdness  and  impurity  of  the  mind  ;  and  "  he  that  looketh 
with  licentious  desire,  hath  committed  adultery  already 
in  his  heart," 

The  sins  forbidden  in  the  eighth  commandment,  "Thou 
shalt  not  steal,"  are  not  only  "  Theft,  robbery,  and  man- 
stealing,  but  also  receiving  any  thing  that  is  stolen, 
fraudulent  dealing,  false  weights  and  measures,  removing 
land-marks,  injustice  and  unfaithfulness  in  contracts  be- 
tween man  and  man,  or  in  matters  of  trust,  extortion, 
engrossing  commodities  to  enhance  the  price,  and  all  other 
unjust  or  sinful  ways  of  taking,  or  withholding  from  our 
neighbour  what  belongs  to  him ;  or  of  enriching  our- 
selves ;"  and  (which  is  more  strictly  a  spiritual  violation 
of  the  law)  all  "  envying  at  the  prosperity  of  others,  and 
secretly  wishing  their  downfal." 

The  ninth  precept  of  the  Decalogue,  which  forbids  mali- 
cious falsehoods  injurious  to  our  neighbour,  should  not  be 
confined  to  evidence  given  before  a  magistrate ;  the  spirit 
of  the  law  is  violated  by  all  slander  and  defamation,  or 
rejoicing  in  the  disgrace  and  infamy  of  others. 

Discontentment  with  our  own  estate  or  condition  in  life, 
envying  and  grieving  at  the  good  of  our  neighbour,  together 
with  all  inordinate  motions  and  affections  of  the  mind  to 
any  thing  that  is  his,  constitute  a  violation  of  the  tenth  and 
last  precept  of  the  Decalogue ;  and  the  duties  required,  as 
well  as  sins  forbidden  in  it,  are  all  solely  of  a  spiritual 
nature. 

Now  the  spirituality  of  the  divine  law  being  established, 
it  follows  of  course  that  its  penalties  are  spiritual,  that 
the  punishment  of  violations  of  this  law  are  not  confined 
to  temporal  and  bodily  calamities,  but  affect  the  immortal 
spirit  after  its  separation  from  the  body. 

And  it  should  be  remembered,  that  he  who  administers 
this  law,  and  judges  of  offences  against  it,  is  the  Searcher 


THE  LAW  IS  SPIRITUAL.  2&' 

of  hearts,  "  from  whom  no  secret  is  hid,"  but  before  whom 
all  thoughts  and  imaginations  are  naked  and  open ;  from 
whose  sight  the  darkness  is  no  covering,  and  to  whose 
all-seeing  eye,  night  and  day  are  the  same. 

Now  if  God  enter  into  judgment  with  us,  and  we  be 
tried  by  his  holy  and  spiritual  law,  who  can  stand  ac- 
quitted ?  even  we  ourselves  being  judges,  who  of  us  is  not 
self-condemned  ?  Yes  !  by  the  law,  is  only  the  know- 
ledge of  sin,  it  can  only  serve  to  convict  and  to  condemn  ; 
it  never  can  justify;  we  can  never  be  acquitted  if  judged 
by  it ;  the  obedience  of  the  best  man  on  earth,  since  the 
first  fatal  sin  was  committed,  has  not  come  up  to  its  re- 
quirements ;  and  he  M'ho  goes  about  to  establish  his 
own  righteousness,  or  to  seek  salvation  by  the  works 
of  the  law,  by  pleading  before  Heaven  his  well-spent 
life,  or  other  similar  pleas,  shews  only  his  own  gross 
ignorance  of  God's  righteousness,  and  of  the  spirituality 
of  the  divine  law. 

The  fact  is,  the  more  we  know  of  the  law  the  more  we 
shall  be  convinced  of  our  own  guilt ;  and  therefore  the  law 
is  now  a  "  Schoolmaster,"  (as  St.  Paul  says,)  a  preceptor, 
to  lead  or  point  us  to  Christ,  the  surety  and  the  Saviour 
of  men;  and  the  design  is  that  we  may  become  dead  to 
the  law,  abandon  it  as  to  any  idea  of  ever  being  acquitted 
and  justified  by  it,  and  seek  for  salvation  only  by  the 
faith  of  the  gospel.  For,  even  defective  as  our  illustration 
has  now  been,  it  is  sufficient  to  shew  every  heart,  that  its 
obedience  to  the  spiritual  law  is  imperfect,  even  when  in 
its  very  best  state,  and  how  much  more  when  in  its  worst. 
When  the  mind,  as  the  Bible  says,  is  "  carnal,  sold  under 
sin,"  as  a  willing  slave  to  a  diabolical  profligate  master,  at 
"  enmity  against  God ;"  and  yielding  the  bodily  members 
"  servants  to  uncleanness  and  to  iniquity,"  fallen  man, 
having  a  hard  and  impenitent  heart,  filled  with  all  unrigh- 
teousness, fornication,  wickedness,  covetousness,  mali- 
ciousness, full  of  envy,  murder,  debate,  deceit,  malignity, 
being  haters  of  God,  despiteful,  proud,  boasters,  inventors 
of  evil  things,  without  natural  afYection,  disobedient  to 
parents,   implacable,  unmerciful  ;    and    still    more,    men 


26  DISCOURSE   II. 

knowing  the  judgment  of  God,  that  they  who  commit 
such  things  are  worthy  of  death ;  not  only  do  the  same, 
but  take  pleasure  in  those  who  do  them. 

This  description  of  human  nature  is  drawn  by  St.  Paul, 
the  same  inspired  person  who  in  our  text  stated  the  holy 
and  spiritual  requirements  of  the  divine  law. 

But  some  say,  "  Jesus  died  that  he  might  mitigate  the 
strictness  of  the  law ;"  however,  of  this  there  is  no  evidence ; 
the  evidence  is  all  on  the  other  side.  His  exposition  of 
the  law  increases,  instead  of  mitigating  its  strictness,  and 
exalts  its  sublime  spiritual  import.  The  Bible  says,  he 
died  to  magnify  the  law,  and  to  make  it  honourable :  but 
to  mitigate  its  requirements  would,  by  assuming  its 
originally  excessive  strictness,  and  by  consequence  its 
injustice,  degrade  it  and  dishonour  it,  as  well  as  its 
Author.  The  Scripture  doctrine  is,  that  sooner  may 
heaven  and  earth  pass  away,  than  one  jot  or  tittle  of  the 
law  fail ;  that  ere  forgiveness  could  be  granted  to  sinful 
man,  it  was  necessary  that  God,  manifest  in  the  flesh, 
must  obey  and  suffer  the  penalty  of  the  law,  as  a  sub- 
stitute. Herein  is  the  mystery  of  redemption;  it  honours 
all  the  divine  perfections ;  justice  and  mercy,  though 
seemingly  opposed  to  each  other,  there  meet  together  j 
the  law  is  honoured  and  magnified,  and  yet  the  sinner 
is  saved.  This  is  the  wonderful  subject  into  which  the 
angels  desire  to  look;  for  they  see  in  the  Church  of  Christ, 
in  the  assembly  of  the  redeemed,  the  manifold  wisdom  of 
God ;  they  see  a  grand  and  full  display  of  all  the  attributes 
of  Deity. 

Thus  it  will  appear,  that  the  Scripture  doctrine  of 
justification  by  faith,  or  salvation  only  by  a  complete  relin- 
quishment of  all  claims  on  account  of  man's  righteousness, 
and  a  humble,  sincere  application  to  the  Saviour,  to  be 
clothed  by  his  righteousness,  to  be  "found  in  him,"  so 
far  from  making  void  the  law,  in  fact  establishes  it.  For 
the  argument  runs  thus  : 

The  holy  spiritual  law  of  God,  framed  by  the  divine 
and  infinite  wisdom,  is  a  standard  to  which  no  man,  since 
the  fall,  can  come  up.     And  tliis  law  knows  nothing  of 


THE  LAW  IS  SPIRITUAL.  27 

forgiveness ;  it  says,  "  Do  this  and  live,"  if  not,  suffer 
the  penalty.  Nor  is  it  judged  right  by  Heaven  to  mitigate 
its  requirements,  or  lower  the  purity,  spirituality,  and 
strictness  of  the  standard. 

But  then,  the  case  being  thus,  man  must  perish,  for  he 
has  not  only  once  violated  the  law,  not  only  often  trans- 
gressed it  J  but  it  may  be  safely  affirmed,  that  no  man,  in 
any  instance,  now  fulfils  the  law  ;  he  does  not  love 
God  and  love  his  neighbour  to  the  degree  that  the  law 
requires. 

Thus  the  hope  of  salvation  by  our  own  doings,  by 
works  of  righteousness,  which  we  think  we  have  done 
or  can  do,  is  excluded.  Man  is  "  shut  up"  to  the 
faith  of  Christ.  There  is  no  door  of  hope  open,  but  the 
door  of  faith.  He  who  knew  no  sin;  Jesus,  the  Messiah, 
the  Son  of  God,  was  made  a  sin-offering  for  man.  He 
obeyed,  and  suffered  in  our  stead,  and  so  redeemed  us 
from  the  curse  of  the  law.  The  law  is  by  him  honoured, 
its  justice,  and  goodness,  and  purity,  are  admitted  and 
maintained,  and  all  its  demands  satisfied ;  and  now  God 
is  in  Christ,  reconciling  the  world  to  himself ;  but  out  of 
Christ  there  is  no  promise  of  reconciliation.  And  the 
language  of  Heaven  seems  to  be,  "  O  sinnei',  give  up  thy 
vain  pretensions  to  righteousness  and  to  merit.  See  the 
lightnings,  and  hear  the  thunders  of  Sinai,  the  awful  penalty 
of  the  violated  law  hovers  over  thy  head ;  flee  for  refuge 
to  the  hope  set  before  thee  in  the  Gospel ;  slumber  not ! 
linger  not  !  Cavil  no  longer,  but  to-day,  instantly,  ere 
death  cut  thee  down,  ''  Believe  in  the  Lord  Jesus  Christ, 
and  thou  shalt  be  saved  !" 

Now,  is  it  this  doctrine  that  makes  void  the  law  ?  Cer- 
tainly by  no  means.  It  maintains  and  exalts  the  dignity 
of  the  law. 

It  is  the  human  fiction,  that  repentance  is  enough, 
without  any  atonement,  to  satisfy  the  Jaw  and  save  us; 
which  degrades  the  divine  law  to  a  level  with  the  imprac- 
ticable, sleeping,  unrepealed  laws  of  human  codes.  This 
notion  in  fact  nullifies  the  law  of  God,  for  it  supposes  that 
the  law  is  neither  obeyed,  nor  its  penalty  inflicted;  and  if  so, 


28  DISCOURSE   II. 

then  what  is  the  use  of  it !  Ah,  no !  this  notion  is  too  gross, 
too  much  calculated  to  bring  the^divine  law,  and  its  Author, 
the  Divine  Being,  (I  almost  tremble,  when  I  but  express  the 
just  consequence,)  into  utter  contempt,  ever  to  be  believed, 
if  closely  investigated  in  the  light  of  divine  revelation. 

And  the  justness  of  our  reasoning  is  fully  confirmed 
by  an  appeal  to  facts.  The  doctrine  of  justification,  by 
faith  in  the  Saviour,  is  much  more  efficacious  in  producing 
good  works,  than  the  doctrine  that  repentance,  and  such 
good  works  as  ours,  are  a  sufficient  ground  of  accep- 
tance with  God. 

And  the  mode  of  operation  on  the  mind  seems  to  be, 
that  the  doctrine  which  teaches  the  necessity  of  atone- 
ment, is  calculated  to  fill  the  soul  with  deep  humility, 
seriousness,  and  anxiety  to  be  saved  from  the  M^rath  to 
come  ;  and  it  leads  the  sinner  to  Jesus  for  help,  and  none 
ask  him  for  help  in  vain.  He  gives  the  Holy  Spirit  to 
them  that  ask  him,  and  the  spirit  helpeth  our  infirmities. 

The  other  doctrine  engenders  a  spirit  of  pride,  and  of 
self-sufficiency,  and  little  or  no  seriousness ;  no  anxiety  to 
avoid  that  evil,  which  the  man  thinks  it  is  in  his  own 
power  at  any  time  to  remove.  He  does  not  feel  his  need 
of  help,  he  does  not  ask  it,  and  he  does  not  get  it;  for  it  is 
M'ritten,  "  God  resisteth  the  pi'oud,  but  giveth  grace  to  the 
humble." 

It  may  be  objected,  that  we  "  have  sublimed  and 
spiritualized  the  standard  of  the  law,  to  such  a  degree,  as 
to  cut  oft'  all  hope  of  fulfilling  it,  and  of  consequence 
would  render  all  attempts  or  endeavours  to  keep  it  of  no 
use  ;  and  indeed,  that  it  is  of  no  use,  since  we  are  said 
to  be  saved  by  the  righteousness  of  another ;  and  thiis 
man  is  set  against  the  law,  or  made  careless  about  it,  and 
^ntinomianism,  that  pernicious  heresy,  is  defended."  I 
answer,  that  I  am  not  aware  of  having  over-strained  the 
declarations  of  the  Bible  ;  but  that  truth  may  be  perverted 
and  abused,  that  the  grace  of  God  may  be  turned  into 
licentiousness ;  that  man  may  have  a  true  theory  in  his 
head,  and  yet  not  believe  it,  and  so  may  lead  a  wicked 
life,  and  "  hold  the  truth  in  unrighteousness  :"     This  ia 


THE  LAW  IS  SPIRITUAL.  29 

admitted ;  still  the  inference,  from  what  we  have  said, 
that  endeavours  to  keep  the  law  are  useless,  or  not  I'e- 
quired,  is  denied. 

For  we  maintain  not  only  the  sublime  spirituality  of 
the  divine  law,  but  also  that  it  is  eternally  in  force  ;  that 
there  is  in  it  an  eternal  fitness,  and  that  it  will  be  the  never- 
abrogated  rule  of  right  between  the  Creator  and  the  crea- 
ture, and  between  creatures  circumstanced  as  we  are  ; 
that  there  is  an  inseparable  connexion  between  obedience 
to  it  and  human  happiness ;  and,  therefore,  it  is  absurd  to 
suppose  it  will  ever  cease  to  be  requisite,  or  to  be  useful. 
The  Saviour  came  not  to  destroy  the  law,  but  to  confirm 
and  fulfil  the  law  ;  not  only  to  save  us  from  the  penalty  of 
the  broken  law,  but  also  to  restore  our  desire  and  ability  to 
keep  it. 

And  here  comes  in  the  necessity  of  the  Scripture  doc- 
trine of  regeneration.  To  obey  the  spiritual  law,  "  Ye 
must  be  born  again;"  if  any  man  be  in  Christ,  he  is  a  new 
creature.  Old  things  are  passed  away,  behold  all  things 
are  become  new.  The  man  has  a  new  belief  and  perception 
of  eternal  realities,  new  motives  hence  arise,  new  hopes, 
new  dependencies,  new  antipathies,  new  pleasures.  He  is 
translated  out  of  the  kingdom  of  Satan  into  the  kingdom 
of  God's  dear  Son ;  turned  from  darkness  to  light ;  from 
the  power  of  Satan  to  God.  To  as  many  as  believe  the 
Gospel,  Jesus  gives  the  jwiver  to  become  the  sons  of  God  ; 
he  gives  them  the  spirit  of  adoption,  they  look  up  to  Je- 
hovah and  call  him  Father. 

Now  then,  there  is  no  condemnation  to  them  that  are 
thus  in  Christ  Jesus,  But,  be  it  observed,  they  must  walk, 
not  after  the  flesh,  but  after  the  spirit ;  must  cleanse  them- 
selves from  all  filthiness  of  the  flesh,  and  also  of  the  spirit, 
perfecting  holiness  in  the  fear  of  God;  and  must  be  on 
earth  a  peculiar  people,  zealous  of  good  works. 

Thus  fighting  the  good  fight  of  faith,  and  laying  hold 
on  eternal  life,  they  shall  eventually  finish  their  course  with 
joy,  and  have  an  abundant  entrance — that  is,  as  under  full 
sail,  enter  the  haven  of  eternal  purity,  peace,  and  felicity. 


30  DISCOURSE    II. 

There  the  spiritual  law  of  love  shall  still  be  their  rule,  and 
then  their  obedience  to  it  ivill  he  jicrfect,  and,  partly  from 
that  very  cause,  their  bliss  will  be  complete. 

These,  my  brethren,  are  I  believe,  the  solemn  and  de- 
lightful truths  of  God's  Holy  Book;  and  say  now,  Do  wo. 
make  void  the  law  ?  or,  does  our  doctrine  establish  the  law  ? 
Is  it  not  evident  that  that  which  magnifies  the  law  is  the 
Gospel  ?  And  this  Gospel,  the  Gospel  of  God  our  Saviour, 
is  utterly  unlike  any  other  system  of  religion  or  morals  in 
the  world  ?  The  Gospel  never  abandons  the  position,  that 
the  lajr  is  spiritual,  and  eternally  binding,  as  a  nde.  And, 
it  is  only  an  ignorance  of  this  truth,  or  a  forgetfulness  of 
it,  or  some  false  opinions  concerning  it,  that  allows  the 
careless,  carnal  security,  and  lamentable  indifference  of  so 
many  persons,  who  are  every  hour,  every  moment,  still 
liable  to  the  awful  penalty  of  heaven's  violated  law,  because 
they   will  not  come  to  Chi'ist,  that  they  may  be   saved. 

The  preacher  had  closed  here,  and  were  he  to  meet  you 
weekly  he  would  now  have  done.  But,  recollecting  that 
most  of  us  will  never  meet  again,  under  similar  circum- 
stances, he  is  anxious  that  the  discourse  of  this  day,  should 
not  be  considered  as  a  piece  of  matter-of-course  declama- 
tion ;  he  solemnly  and  seriously  requests  that  those  not 
convinced,  will  "  search  the  Scriptures,  and  see  whether 
these  things  be  so"  or  not ;  for,  if  true,  their  importance 
is  greater  than  words  can  express,  or  mind  conceive.  Oh, 
how  tremendously  awful  the  penalty  of  the  law  !  Oh, 
how  great  a  salvation  to  be  redeemed  from  its  curse,  and 
restored  to  obedience  to  it,  which  is  life  and  peace.  This  is 
happiness !  this  is  heaven!  Oh,  that  this  may  be  the  portion 
of  us  all.  Look  to  Jesus!  None  but  Christ,  none  but 
Christ !  Let  him  be  all  our  salvation,  and  all  our  desire. 
If  we  abide  in  him,  we  shall  bring  forth  plenteously  the 
fruits  of  righteousness  and  holy  living,  which  are  to  the 
praise  and  glory  of  God. 


DISCOURSE   III. 


UELIVEKED    TO    TWO    FAMILIES    IN    DR,  LIVINGSTONE  S    HOUSE, 
AT    MACAO,    MAIiCII    3,    1822. 


INTRODUCTION. 

[Macao,  in  China,  is  a  small  island-like  peninsula  of  a 
larger  islet,  in  the  bay  which  forms  the  entrance  to  Canton. 
The  Chinese  Government  receives  a  ground-rent  from  the 
Portuguese  residents,  who  are  allowed  a  Government  for  the 
management  of  their  ov/n  people,  and  forts  for  their  own  pro- 
tection, but  subject  and  open  at  all  times  to  the  Chinese 
authorities.  Here  the  European  Merchants,  during  the 
absence  of  their  ships,  retire  from  Canton,  by  the  permission 
and  the  authority  of  the  Chinese  Government.  The  Por- 
tuguese have,  in  Macao,  several  Parish  churches,  and  about 
fifty  Ecclesiastics. 

Here,  during  the  summers  of  1818  and  1819,  in  conse- 
quence of  there  being  no  Protestant  Chaplain  in  the  settlement, 
I)r.  Morrison  felt  constrained  to  deduct  a  few  hours  from  his 
Chinese  pursuits,  and  prepared  Lectures  for  the  Sabbath  morn- 
ings, which  were  subsequently  printed  for  distribution  in  the 
east. 

In  1819  a  Chaplain  for  the  Honourable  East  India  Com- 
pany's Factory  arrived  in  China,  and  Dr.  Morrison  disconti- 
nued his  morning  lecture.  The  following  brief  discourse  was 
composed  on  a  visit  to  Macao,  during  what  is  called  the  Can- 
ton season,  when  there  was  no  public  service  at  Macao.] 


1  Cor.  XV.  50 — 58. 
"  O  death,  where  is  thy  sting  ?  0  c/ravc,  ichcre  is  ihj  victory  ?" 

Xhe  death  of  a  human  being  presents  to  the  eye  of  an 
observer  a  shocking  spectacle,  and  most  shocking,  when 
the  deceased  has  been  an  acquaintance,  a  dear  friend,  or 
a  beloved  relative.  The  first  cessation  of  life  darkens  the 
brightest  eye,  that  it  can  no  longer  sec,  and  deafens  the 


32  DISCOURSE    III. 

quickest  ear,  that  it  can  no  longer  hear ;  and  no  bodily 
organ  will  any  more  convey  onr  wishes  to  the  spirit, 
which  but  a  moment  ago  animated  the  now  lifeless  corpse. 
And  but  a  few  hours  or  days  more,  and  the  fairest  form, 
although  recently  possessing  all  the  health  and  vivacity 
of  youth,  becomes  a  mass  of  oifensive  putrefaction,  which 
makes  the  most  affectionate  friend  desire,  as  did  Abraham, 
to  have  the  remains  of  a  late  beloved  object  interred 
out  of  sight. 

There  is  nothing  that  our  senses  can  discover,  but 
what  would  lead  to  the  supposition  that  death  is  the  anni- 
hilation of  our  being.  When  we  stand  around  the  re- 
opened;  grave,  and  seeing  the  dead  remains  cast  up  ;  ask, 
Can  these  dry  bones  live  ?  and  of  that  which  formerly 
constituted  the  life  of  our  friend,  (the  soul  or  the  spirit,) 
our  senses  can  discover  nothing.  If  we  invoke  the  dead, 
we  get  no  response.  If  we  mentally  express  our  love  and 
affection  to  the  deceased,  we  cannot  perceive  that  any  ear 
listens ;  death  seems,  to  the  eye  of  sense,  to  be  the  destruc- 
tion of  our  existence.  The  unaided  reason  of  man  has 
sometimes  acquiesced  in  the  evidence  of  the  senses,  and  has 
compared  death  to  the  extinguishing  of  a  flame,  which 
ceases  for  ever ;  sometimes,  however,  reason  has  suggested 
the  probability  of  a  continued  existence  of  the  spirit,  in  a 
sepai'ate  state,  after  the  body  has  returned  to  dust;  but 
the  revelation  of  our  blessed  Saviour  alone  has  "  brought 
life  and  immortality  to  light."  His  Gospel  removes  all 
doubts  on  the  subject ;  and  not  only  does  it  assure  us  that 
the  separate  spirit  lives,  but  that  the  dead  body  too  shall 
revive.  They  "  that  sleep  in  the  dust  of  the  earth  shall 
awake,  some  to  everlasting  life,  and  some  to  everlasting 
shame  and  contempt."  Our  theme  this  day  does  not, 
however,  lead  us  to  speak  of  the  awful  eternity  of  the 
wicked,  but  of  the  hope  of  the  righteous. 

For  these  there  is  prepared  an  eternally  happy  region, 
and  happy  society,  in  Sacred  Scripture  called  "  The  king- 
dom of  God."  There  the  Deity  manifests  the  light  of  his 
countenance,  and  the  glory  of  his  perfections,  so  as  to 
diffuse  amongst  the  inhabitants  of  heaven,  a  felicity  which 


ON   I  COR.  XV.  50-;:>8.  33 

is,  to  mortal  man  whilst  on  earth,  utterly  inconceivable  ; 
there,  too,  angelic  beings,  and  the  glorified  spirits  of  just 
men  made  perfect,  form  a  society,  in  comparison  with 
which,  not  to  say  the  unsubstantial  pleasures  of  the  gayest 
society  on  earth,  but  the  society  of  the  wisest  and  purest 
of  human  beings,  is  joyless. 

But   "  This   I   say,  brethren,  flesh  and  blood  cannot 
inherit   the   kingdom   of   God;    neither    doth    corruption 
inherit  incorruption."      Heaven  is   a  state   of  existence 
and  of  happiness,  of  which  the  human  body,  as  it  is  now 
constituted,  is  incapable.     A   change,  therefore,  of  the 
present  mode  of  existence  must  take  place  ;   "  We  shall  not 
all  sleep,  but  we  shall  all  be  changed^     Death  is  the 
commencement  of  that  change ;    the  resurrection  is  the 
consummation  of  it.    "  This  corruptible  must  put  on  incor- 
ruption."    That   death    is    the    commencement    of    that 
change,   is  true   of  all  those  who  shall  quit  this  world 
before  the  last  day — ere  the  morning  of  the  day  of  judg- 
ment dawn  ;  for  the  Christians  that  shall  be  found  alive 
on  that  morning  shall  not  die,  but  shall  be  changed,  in  a 
moment,  in  the  twinkling  of  an  eye  ;  when  the  last  trumpet 
shall  sound,  and  the  dead  shall  be  raised  incorruptible,  and 
we   shall  be   changed.     Of  the  nature  of  this  change,  I 
presume  not  to  speak,  nor  do  I  now  deem  it  needful  to 
answer  objections    to    the  possibility   of  a   resurrection. 
That  God's   power   can   effect   a   resurrection   of  human 
beings,  few  will  deny;   and  God's  word  declares  he  will 
raise  the  dead.     St.  Paul  compares  the  dead  body  interred 
in  the  earth,  to  seed  sown  in  the  ground ;  and  in  allusion 
to  this  idea,  he  says  of  the  body,  when  dead — "  It  is  sown 
in  dishonour,"  but,    in  reference  to  the  resurrection,  "  It 
is  raised  in  glory  ;  it  is  sown  a  natural  body,  it  is  raised  a 
spiritual  body."     The  identity  of  the  human  being  is  pre- 
served whilst  the  qualities  of  the  body  are  changed.     Dis-- 
honour  is  changed  to  honour ;  and  the  natural  or  material 
body  to  a  spiritual  body;  and  again  the  Scripture  saith, 
this  vile  body  shall  be  fashioned  like  unto  Christ's  glorious 
body,  according  to  the  working  whereby  he  is    able   to 
subdue  all  things  unto  himself.     Not  only  will  the  body 


34  DISCOURSE   III. 

be  purified  and  undecaying  in  its  qualities,  but  it  will  also 
be  rendered  incapable  of  pain  or  suffering ;  in  heaven 
there  shall  be  no  more  sickness,  neither  sighing,  nor 
tears. 

But  is  not  death  the  punishment  of  sin  ?  St.  Paul,  in 
his  letter  to  the  Romans,  saith,  "  By  one  man  (meaning 
Adam,  the  first  parent  of  mankind)  sin  entered  into  the 
world,  and  death  by  sin ;  and  so  death  passed  upon  all 
men  ;  for  that  all  have  sinned." 

Had  man  never  sinned  who  can  tell  but  he  would 
have  undergone  some  change,  similar  to  death,  whereby 
he  would  have  been  transferred  to  a  superior  state  of 
existence.  Death  in  that  case  would  have  been  simply  a 
dissolution  of  the  existing  body,  unaccompanied  by  pain, 
or  agony,  or  fear ;  a  calmly  going  to  sleep.  But  now  there 
is  in  the  impenitent  sinner's  death  a  dreadful  sting.  Sin, 
or  a  violation  of  God's  holy  law,  a  guilty  conscience, 
makes  death  a  most  terrific  enemy;  more  terrible  than 
any  other  foe,  and  hence  called  the  "  King  of  Terrors," 

And  this  enemy  mere  human  power  could  never 
have  conquered,  this  sting  human  strength  never  could 
have  extracted.  But  God  the  Father,  seeing  there  was 
no  deliverer,  with  his  own  arm  brought  salvation.  God 
so  loved  (or  compassionated)  the  world,  that  he  gave  his 
only  begotten  Son,  that  whosoever  believeth  in  him  should 
not  perish,  but  have  everlasting  life.  Jesus  Christ,  by  his 
obedience  and  sufferings,  fulfilled  the  law  in  our  stead, 
and  made  atonement  for  us ;  the  law  of  God  being  sa- 
tisfied, sin  is  removed  from  the  believer  in  Christ ;  and 
with  the  removal  of  sin,  the  sting  of  death  is  taken  away. 
Death  is  only  the  beginning  of  that  change  which  is  neces- 
sary to  translate  the  Christian,  from  a  world  of  suffering, 
to  the  kingdom  of  God  in  heaven  ;  and  the  resurrection 
of  the  body  shall  complete  that  change.  "  Then  shall  be 
brought  to  pass  the  saying  that  is  written,  "  Death  is  swal- 
lowed up  in  victory.  O  death,  where  is  thy  sting  !  O 
grave,  where  is  thy  victory  !  Thanks  be  to  God  which 
giveth  us  the  victory,  through  our  Lord  Jesus  Christ." 

Since,  then,  death  is  not  an  eternal  sleep,  but  a  resur- 


ON  1  COR.  XV.  50—58.  85 

rection  and  subsequent  never-dying  state  of  existence  are 
certain  ;  and  our  Saviour,  when  he  comes  to  judge  the 
world,  will  award  to  every  one  according  to  the  deeds 
done  in  the  body ;  and  no  person's  labour  shall  be  in  vain 
in  the  Lord.  Let  us  be  steadfast  and  immoveable,  always 
abounding  in  the  work  of  the  Lord.  Steadfast  in  the 
belief  of  the  truths  taught  by  our  Saviour,  and  not  to  be 
moved  av/ay  from  the  hope  of  the  Gospel ;  which  looks 
to  a  complete  deliverance  from  divine  wrath,  and  from 
all  evil,  and  an  eternity  of  inconceivable  happiness,  all  ac- 
cruing to  us  through  the  finished  righteousness  and  per- 
fect work  of  our  exalted  and  adorable  Redeemer. 

And  the  person  who  has  this  hope  in  him,  should 
abound  in  all  Christian  tempers,  and  in  all  virtuous  prac- 
tice, according  to  the  duties  of  his  station,  holding  forth 
the  word  of  life,  whether  by  a  declaration  of  divine  truth, 
or  by  an  example  which  shall  edify  others. 

Now,  as  to  labouring  in  the  Lord,  it  is  self-evident 
that  a  person  must  first  belong  to  Christ ;  and  it  is  not 
merely  having  received  the  rite  of  baptism  in  infancy, 
that  constitutes  us  Christians  in  the  high  and  beneficial 
sense  which  will  be  finally  availing.  By  baptism  we  are 
made  members  of  the  visible  church ;  but  ere  we  can  be 
united  to  Christ,  we  must  be  born  again.  If  any  man  be 
in  Christ,  or  be  a  genuine  disciple,  he  is  "  a  new  crea- 
ture ;"  he  is  converted,  or  turned,  or  changed ;  he  is  made 
a  new  man.  From  the  universal  prevalence  of  death, 
may  be  argued  the  universal  existence  of  sin  and  guilt  j 
but  Sacred  Scripture  is  explicit  in  declaring  that  all  man- 
kind have  sinned,  and  come  short  of  the  glory  of  God  ; 
that  in  consequence  of  sin,  and  alienation  of  mind  from 
God,  human  beings  are  universally  deserving  of  his 
displeasure. 

Indeed,  till  persons  by  repentance  and  faith  return  to 
the  Lord,  and  become  united  to  Christ,  the  Divine  Being 
is  very  little  in  their  thoughts,  his  displeasure  is  not  feared, 
his  favour  is  not  valued,  the  wonders  of  mercy  and  con- 
descension, displayed  in  the  work  of  human  redemption, 

d2 


36  DISCOURSE    III. 

excite  little  or  no  regard  j  this  state  of  mind,  although 
accompanied  with  the  decencies  and  common  moralities 
of  life,  is  charactei'istic  of  those  who  do  not  yet  belotig 
to  Christ,  or  who  have  backslidden  from  the  good  m  ays  of 
the  Lord.  If,  indeed,  we  violate  the  moralities  which  are 
imiversally  approved  for  the  general  good  of  society,  we 
certainly  have  no  claim  to  the  Christian  character ;  but  it 
is  possible  to  observe  these  moralities,  and  still  our  hearts 
not  be  right  with  God.  In  a  Christian  mind,  God  is  the 
supreme  good,  his  revealed  will  is  the  standard  of  conduct, 
his  declarations  of  human  guilt  are  confessed  to  be  true, 
his  revelation  of  mercy,  through  Christ,  is  received  with 
deep  gratitude,  sometimes  with  grateful  exultation,  the  ordi- 
nances of  religion,  whether  personal,  domestic,  or  in  the 
public  assembly,  give  pleasure,  because  they  are  the  means 
of  what  the  Scriptures  call  "  Communion  with  God  ;"  the 
taste  is  elevated,  it  becomes  more  intellectual,  rational,  and 
spiritual,  and  acquires  a  disrelish  for  many  of  the  frivolous 
and  time-killing  amusements  which  are  so  keenly  followed 
by  a  large  portion  of  society.  The  mind,  in  this  state, 
possesses  calm  and  silent  joys  which  the  world  knows  not 
of,  and  which  the  world  can  neither  give,  nor  yet  take 
away.  The  Lord  of  the  vmiverse  permits  the  Christian  to 
call  him  Father — his  reconciled  God ;  and^  in  adversity,  so 
strong  is  the  Christian's  affiance  in  his  Almighty  Saviour, 
he  can  say  with  Job,  "Though  he  slay  me,  yet  will  I  trust 
in  him  3"  and  when  dying,  death  has  no  sting. 


March,  2,  1822. 
Those  whose  lot  it  is  to  visit  distant  countries,  look 
naturally  with  longing  affection  to  the  land  of  their  child- 
hood, and  to  the  place  of  their  fathers'  sepulchres ;  but  it 
may  never  be  their  happiness  to  return  thither,  for  death 
spares  neither  age  nor  sex.  Death  waits  not  till  man  attains 
his  wishes.  He  arrests  his  victims  in  foreign  lands,  as  well 
^s  at  home.     He  sometimes  hurries  man  from  earth  within 


ON  1  COR.  XV.  50—58.  37 

sight  of  the  desired  land ;  there  can  therefore  be  no  excuse 
for  deferring  a  preparation  for  death.  Heaven  has  not 
promised  to  ward  off  death  till  man  chooses  to  be  ready  ; 
the  compassionate  Saviour  does  not  hold  out  any  such 
hopes.  The  stroke  of  death  cannot  be  delayed;  but,  habi- 
tual preparation  for  it,  and  a  heart  set  on  heaven,  makes 
death's  stroke  harmless.  If  we  reach  our  heavenly  Father's 
Home,  and  attain  to  a  happy  resurrection,  it  matters  not 
whether  our  mortal  remains  be  interred  in  Britain  or  in 
China. 


As  an  apology  for  this  brief  Exhortation,  or  Discourse, 
on  such  a  subject,  it  may  be  right  to  state,  that  the  Con- 
gregation consisted  only  of  four  grown  persons ;  and  it  is 
here  inserted  as  a  simple  "  Memorial." 


DISCOURSE    IV. 


PREACHED    IN   THE    HOUSE    OF   THE    RESIDENT,     LIEUT.    COL.    FARQUHAR, 
SINGAPORE,    APRIL    5,    1823. 


-♦- 


INTRODUCTION. 

[After  the  death  of  the  late  indefatigable  Missionary,  the 
Rev.  Dr.  Milne,  in  June  1822,  Dr.  Morrison,  having  completed 
his  Chinese  Dictionary,  resolved  on  a  visit  to  the  Anglo-Chinese 
College  at  Malacca,  and  repaired  thither  in  the  Spring  of 
1823. 

Having  revised  and  put  to  press  the  then  unprinted  portions 
of  the  Chinese  Version  of  the  Sacred  Scriptures,  he  visited 
Singapore,  the  newly  occupied  settlement,  at  the  eastern  end  of 
the  Straits  of  Malacca,  and  was  most  hospitably  received  by  the 
Resident  Authorities,  Sir  Thomas  Stamford  Raffles  and  Lieut. 
Col.  Farquhar.  At  this  flourishing  settlement  there  now  reside, 
under  the  British  Government,  about  4,000  Chinese,  5,000 
Malays,  and  4,000  Bugis,  Arabs,  Hindoos,  &c. 

On  the  top  of  Government  Hill,  which  overlooks  the  roads. 
Sir  Stamford  lived,  in  a  temporary  bungalow,  at  one  end  of 
which  he  kindly  accommodated  Dr.  Morrison  with  a  room, 
whilst  arranging  the  projected  union  of  the  Anglo-Chinese  Col- 
lege with  a  Malayan  College,  to  be  founded  by  Sir  Stamford. 
In  that  deal-board  and  mat-covered  apartment,  on  Saturday, 
the  4th  of  April,  1823,  the  following  Discourse  was  composed; 
and  next  day,  after  reading  prayers,  was  delivered  to  the  Eu- 
ropeans of  the  settlement,  in  Col.  Farquhar  the  Resident's 
house,  on  the  sea  beach,  amidst  a  heavy  shower  of  rain,  which 
beat  so  heavily  and  loudly  on  the  Malayan  covered  tent,  as  to 
nearly  drown  the  sound  of  the  speaker's  voice. 

Since  that  period,  we  are  happy  to  hear  that  a  pious  clergy- 
man, son  of  the  late  General  Burn,  has  been  appointed  Chap- 
Juin  to  Government  at  Singapore.] 


A  SPIRIT  OF   LOVE  ESSENTIAL  TO   HUMAN 
DUTY. 


Mark  xii.  30,  31. 

**  Tlion  shalt  love  the  Lord  thy  God  icith  all  thy  heart,  and  with 
all  thy  soul,  and  with  all  thy  mind,  and  with  all  thy  strength: 
this  is  the  first  commandment.  And  the  second  is  like.  Thou 
shalt  love  thy  neighbour  as  thyself.  There  is  none  other  com- 
mandment greater  than  these" 

Uo  you  not  therefore  err,  because  ye  know  not  the 
Scriptures,  nor  the  power  of  God  ?"  was  the  answer  which 
our  Saviour  gave  to  some  Jewish  sceptics,  who  denied  that 
there  was  any  resurrection,  in  which  denial  the  sect  also 
included  a  denial  of  the  existence  of  separate  spirits.  The 
reasoning  from  Scripture,  which  accompanied  this  remark, 
put  to  silence  the  cavilling  opponent  ;  and  at  the  same  time 
it  seemed  to  confirm  the  belief  of  a  bye-stander,  who  was 
listening  to  the  conversation.  He  was  a  scribe  ;  i.  e.  a 
man  skilled  in  the  doctrines  and  the  precepts  of  the  Mosaic 
law.  Perceiving  that  Jesus  had  answered  the  sceptical 
Sadducee  well,  he  too  put  a  question,  not  with  a  good 
design,  but,  as  St.  Matthew  says,  "  to  tempt,"  or  to  try 
him  ;  thereby  discovering  a  spirit  not  unfrequently  found 
amongst  pretended  enquirers,  who  ask  questions,  artfully 
framed,  in  order  to  puzzle,  and  darken,  and  confound  dis- 
tinctions between  truth  and  error ;  not  with  any  design  of 
eliciting  what  is  favourable  to  piety  and  virtue. 

The  question  put  by  the  Pharisee,  otherwise  called  a 
scribe  and  a  lawyer,  was  this — "  Which  is  the  first  com- 
mandment of  all?"  or,  as  St.  Matthew  expresses  it,  "  Which 
is  the  great  commandment  in  the  law  ?"  Had  this  question 
been  put  to  ancient  or  to  modern  philosophers,  or  were  it 
now  put  to  us,  as  individuals,  it  is  not  likely  that  any  would 


40  DISCOURSE   IV. 

have  given,  or  that  any  would  now  give,  the  same  answer 
that  Jesus  gave.  I  venture  to  form  this  conjecture,  because 
I  do  not  perceive  that  a  breach  of  the  first  and  great  com- 
mandment, viz.  a  want  of  love  to  God,  has  been  often  viewed 
as  any  serious  offence.  Were  man  to  originate  a  decalogue, 
I  think  his  first  and  great  commandment  M'ould  be  the 
injunction  of  some  relative  duty  between  fellow-creatures, 
instead  of  that  duty  which  man  owes  to  his  Creator.  Hap- 
pily we  liave  the  answer  given  by  Him,  who  came  down 
from  heaven,  and  which  we  are  assured  is  sanctioned  there. 
Jesus  answered  the  Pharisee  by  a  quotation  from  Moses  : 
"  Hear  O  Israel,  the  Lord  our  God  is  one  Lord,"  and 
"  Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart,  and 
with  all  thy  soul,  and  with  all  thy  might."  (Deut.  iv.  4,  5.) 
And  Jesus  added,  "  This  is  the  first  commandment ;  and 
the  second  is  like,  namely  this,  Thou  shalt  love  thy  neigh- 
bour as  thyself."  Here  the  first  and  great  commandment  is 
founded  on  the  simple  truth,  that  there  is  one  Sovereign 
Lord  of  the  universe  ;  and  the  inference  is,  that  all  rational 
creatures  should  love  him.  And  the  second  commandment, 
"  Thou  shalt  love  thy  neighbour  as  thyself,"  is  founded 
on  the  same  principle.  Since  there  is  one  Sovereign  Lord, 
creatures  cannot  in  truth  affirm  that  they  are  in  duty  bound 
to  serve  different  lords,  allegiance  to  whom  requires  them 
to  oppose  each  other.  The  reasoning  is  conclusive  when 
put  thus — Seeing  there  is  one  God  and  Father  of  all  men, 
therefore  all  men  should  love  each  othei*,  for  all  are  Bre- 
thren. 

In  considering  this  first  and  great  commandment,  we 
must  review  the  perfections  and  character  of  God  the 
Father,  Son,  and  Holy  Spirit,  as  displayed  in  the  works  of 
creation,  providence,  and  redemption,  and  as  described  in 
the  Book  of  Divine  Revelation.  The  natural  perfections  of 
the  Deity,  his  incomprehensible  power  and  wisdom,  his 
omniscience  and  other  attributes,  challenge  the  esteem, 
admiration,  and  adoration  of  all  his  creatures.  How  won- 
derful, and  utterly  beyond  the  comprehension  of  the  human 
mind,  is  that  power  which  created  the  universe;  which 
formed  and  arranged  all  the  parts  even  of  inanimate  matter ; 


LOVE  ESSENTIAL  TO  HUMAN  DUTY,  41 

which  created  the  sun,  the  moon,  and  the  stars ;  which 
established  the  order  and  harmony  that  exists  in  all  their 
motions,  and  which  filled  our  world,  the  sea,  and  the  dry 
land  with  such  multifarious  forms  of  animated  being,  and 
placed  as  lord  over  all  here  on  earth,  endued  with  a 
rational  soul,  his  creature  man.  But  the  Divine  Being 
does  not  stand  only  in  the  seemingly  distant  relation  of 
Creator,  he  comes  nearer  to  us  as  our  Moral  Governor,  our 
King,  and  our  God ;  and  we  owe  the  loyal  affection  of 
dutiful  subjects,  to  Him  under  whose  benign  government 
and  in  whose  kingdom  we  live. 

And  our  God  must  also  be  contemplated  in  the  character 
of  our  Saviour  or  Deliverer.  When  mankind  fell  under  the 
curse,  and  became  subject  to  the  awful  penalty  of  the 
violated  law,  "  He  (as  the  Prophet  expresses  it)  saw 
that  there  was  no  man,  and  wondered  that  there  was  no 
intercessor ;  and  his  own  arm  brought  salvation.  Other 
creatures  in  the  Great  God's  vast  empire  sinned,  and 
were  justly  subjected  to  everlasting  punishment ;  then  the 
Divine  Deliverer  did  not  take  on  him  the  nature  of  angels, 
but  the  nature  of  man  in  the  posterity  of  Abraham." — Be- 
hold the  mystery  !  "  God  manifest  in  human  nature,"  to 
deliver  guilty  man ! — "  Herein  is  love,"  saith  St.  John, 
"  not  that  we  loved  God,  but  that  he  loved  us,  and  gave  his 
Son  to  be  the  propitiation  for  our  sins," 

And  now,  to  all  the  penitent  and  obedient  of  the  human 
family,  the  Deity  is  revealed  as  their  Father  and  their 
Friend :  they  are  his  children,  for  whom  he  has  prepared 
an  everlasting  inheritance,  to  which  he  will  guide  them  in 
safety,  and  that  at  no  distant  period,  by  his  Holy  Spirit. 

This  God  (the  incomprehensibly  great,  and  infinitely 
just,  merciful,  and  condescending  God)  is  he  whom  the 
first  and  greatest  commandment  requires  us  to  love. 

The  word  love,  in  this  connexion,  means  all  those  dutiful 
affections  of  the  mind,  which  the  various  relations  in  which 
the  Deity  stands  to  us  require ;  as,  for  example,  esteem 
and  admiration,  reverence,  obedience,  submission,  humility, 
acknowledgment  of  our  dependence,  resignation,  gratitude, 
good-will,  ardent  attachment  or  devotedncss.     The  whole 


42  DISCOURSE   IV. 

of  these  sentiments  and  affections  are  summed  np  in  the 
scriptural  phrase,  "Love  to  God,"  or  in  more  modern  phrase, 
"  True  piety  ;"  or  as  an  eloquent  preacher  expresses  it, 
"  The  spirit  of  godliness."  And  those  who  possess  these 
sentiments  and  affections  are,  with  striking  propriety,  deno- 
minated "  The  people  of  God." 

Esteem,  admiration,  and  reverence  express  themselves  in 
worship ; — secret  worship,  or  that  which  the  Christian  daily 
performs  as  an  individual ;  social  worship,  or  that  performed 
by  families ;  and  public  worship,  or  that  pei'formed  in  the 
assemblies  of  God's  people. 

Obedience,  submission,  humility,  resignation,  shew 
themselves  in  observing  the  rules  of  strict  morality,  in  lis- 
tening heedfully  to  the  doctrines  and  admonitions  of  sacred 
writ,  in  bearing  the  afflictions  and  inscrutable  dispensations 
of  Providence  without  murmui'ing  or  repining,  confiding 
entirely  in  the  wisdom,  justice,  and  goodness  of  God. 

And  gratitude,  good  will,  attachment,  and  devotedness, 
shew  themselves  in  zealously  employing  every  means  to 
effectuate  the  declared  purposes  of  the  Deity ;  as,  for  ex- 
ample, the  universal  diffusion  of  the  glorious  Gospel  of 
the  blessed  God,  in  being,  in  this  world,  the  steward  of 
God's  providence  to  relieve  the  distressed,  to  compassionate 
the  aged,  to  defend  the  widow  and  the  fatherless,  and  to 
diminish  the  natural  and  moral  evils  of  this  guilty  and 
afflicted  world. 

Love  to  God  is  farther  manifested  by  an  unsuspecting 
affiance  or  trust  in  him,  and  a  constant  reliance  on  the 
eventual  fulfilment  of  his  gracious  promises,  that  he  will 
be  a  father  and  a  friend  to  his  people,  that  he  will  never 
leave  them,  and  never,  never  forsake  them  ;  and  hence  the 
Christian,  even  when  appearances  are  most  inauspicious,  is 
still  found  confiding  in  him.  Though  he  slay  me,  (said 
Job,)  yet  will  I  trust  in  him. 

The  first  and  great  commandment  requires  all  these  senti- 
ments and  affections  in  an  intense  degree — "Thou  shalt  love 
the  Lord  thy  God  with  all  thy  heart,  and  with  all  thy  soul,  and 
with  all  thy  mind,  and  with  all  thy  strength."  How  strong 
this  language,  how  vehemently  intense  are  these  expressions! 


LOVE  ESSENTIAL  TO  HUMAN  DUTY.  43 

But  can  true  piety  be  too  ardent  ?  Is  a  heartless,  cold 
assent  to  the  truth  of  religion,  and  a  frigid  attendance  on  its 
forms,  a  keeping  of  the  great  commandment? — Ah,  No ! 
We  must  all  plead  guilty,  I  fear,  of  habitually  coming  short, 
very  far  short,  of  what  is  required  in  this  first  command- 
ment, in  all  respects,  and  in  every  instance.  It  would  be 
impossible  to  exemplify  every  case  in  which  even  the  most 
pious  are  deficient ;  but  take  for  example  the  indifference 
with  which  they  often  view  idolatry  and  irreligioji,  which 
the  sacred  Scriptures  consider  so  offensive  to  the  one  living 
and  true  God.  I  mean  not  that  the  pietist  or  truly  religious 
should  feel  anger  or  dislike  to  his  fellow  men  and  fellow 
servants,  but  that  he  should  feel  compassion,  and  benig- 
nity, and  zeal  to  turn  men  from  their  dumb  idols,  their 
false  prophets,  and  their  false  gods ;  and  from  the  service  of 
Satan,  the  god  of  this  world,  the  arch-rebel  against  the 
Supreme  Authority,  who  is  the  rightful  Sovereign  of  the 
universe,  who  is  the  Lord  our  God. 

The  obligations  of  the  second  commandment  flow  ne- 
cessarily from  the  doctrines  and  duties  of  the  first.  "  Thou 
shalt  love  thy  neighbour  as  thyself."  And  who  is  my  neigh- 
bour ?  Thy  fellow  man,  wherever  he  is  found — every  human 
being.  He  is  not  only  thy  neighbour,  but  thy  brother. 
Dost  thou  say  with  Cain,  "Am  I  my  brother's  keeper?" 
Yes !  Our  Father  in  heaven  has  commanded  thee  to  love 
him,  and  to  love  him  as  thyself.  This  is  truly  a  "  hard 
saying"  who  can  hear  it !  However  hard  it  may  appear, 
it  is  a  reasonable  saying,  built  on  the  doctrine  of  one  God, 
the  Creator,  Preserver,  and  Saviour  of  men,  and  might 
fau-ly  be  inferred,  even  if  it  were  not  commanded.  Poly- 
theism, which  admits  of  gods  many  and  lords  many,  also 
admits  of  hatred  and  strife,  and  wars  and  conflicts  amongst 
the  gods  ;  and  if  amongst  the  gods  there  be  strife  and 
hatred,  why  not  also  amongst  their  adherents  on  earth  ? 
But  we  all  acknowledge  only  one  God,  who  is  our  Father, 
and  therefore  we  should  love  each  other. 

The  lowest  possible  sense  of  this  commandment  must 
be,  that  we  should  not  dislike,  despise,  hate,  or  injure  each 
other.     And  if  even  in  this  negative  meaning  of  the  pre- 


44  DISCOURSE   IV. 

cept  mankind  obeyed  it,  how  changed  for  the  better  would 
be  the  face  of  our  world !  what  an  improvement  in  every 
society ! 

But  it  is  not  credible  that  the  merely  abstaining  from 
disliking,  despising,  hating,  and  injuring  our  neighbour  is 
all  that  is  meant  by  God's  command  to  love  each  other : 
it  must  denote  positive,  active  good  will,  and  good  deeds 
exercised  and  performed,  towards  and  for  our  neighbour ; 
it  must  include  benevolence  and  beneficence,  and  these  in 
an  intense  degree.  "  Thou  shalt  love  thy  neighbour  as 
thyself."  The  idea  which  is  sometimes  brought  forward  in 
the  form  of  an  objection  to  this,  assumes  for  granted,  that, 
if  we  love  others  as  ourselves,  we  must  have  all  things  in 
common  with  them;  but  this  by  no  means  follows.  A 
father  would  not  shew  his  affection  for  his  family  by  sharing 
amongst  them  the  whole  of  his  substance,  that  they  might 
use  it  as  they  pleased.  He  shews  his  love  by  husbanding 
the  property,  and  by  supplying  their  wants  as  they  occur. 
And  does  not  a  good  father  love  his  children  as  himself?  he 
studies  and  labours  for  their  welfare  just  as  much  as  for  his 
own ;  he  loves  them  as  sincerely  as  he  does  himself.  The 
same  sort  of  feeling  or  affection  ought  to  be  cherished  for 
all  our  neighbours,  for  all  mankind,  making  only  that  dis- 
tinction which  justice  requires  ;  a  distinction  between  those 
more  nearly  and  more  distantly  related  to  us.  For  to  a 
right  understanding  of  a  part  of  a  subject,  it  is  always 
necessary  to  view  that  part  in  connexion  with  the  whole ; 
any  particular  precept  must  be  viewed  in  connexion  with 
all  the  precepts  of  revealed  religion  and  all  the  fairly  de- 
duced principles  of  natural  religion:  justice  has  claims  as 
well  as  benevolence. 

But  even  according  to  the  most  guarded  and  most  mo- 
derate exposition  of  this  second  commandment,  how  ele- 
vated and  how  benevolent  is  the  morality  of  our  blessed 
Saviour !  how  distant  (yea,  infinitely  removed)  from  the 
spirit  of  selfishness,  from  the  hard-hearted  individualism 
which  makes  one's  apparent  or  seeming  immediate  self- 
interest  the  master  principle.  According  to  the  doctrine  of 
Jesus,  much  that  is  praised  and  lauded  in  the  world  as 


LOVE  ESSENTIAL  TO  HUiMAN  DUTY.  45 

great  generosity  and  meritorious  benevolence,  sinks  down 
to  the  level  of  simple  duty  ;  and  if  we  examine  ourselves 
by  the  precept  of  Christ's  second  commandment,  we  shall, 
I  fear,  find  ourselves  as  much  deficient  as  we  before  did  in 
reference  to  the  first  and  great  commandment.  Yes!  who 
can  say  that  he  has  loved  his  God  with  all  his  heart,  and 
soul,  and  strength;  and  his  neighbour  as  himself ?  I  be- 
lieve that  no  merely  human  being  could  in  truth  say  so, 
since  the  day  that  Adam  sinned.  But  let  us  not  therefore 
think  that  the  first  and  second  commandments,  which  wc 
have  this  day  considered,  are  not  the  rule  of  our  duty. 
The  non-attainment  of  the  highest  degrees  of  piety  and 
virtue  does  not  furnish  an  excuse  for  us,  but  must  be  con- 
sidered as  our  sin,  and  should  lead  us  to  the  Saviour. 
Would  we  but  ourselves  begin  to  love  God  and  love  our 
neighbour,  as  Heaven  has  directed;  and  did  all  who  approve 
of  the  principle  use  rational  means  to  diffuse  it,  what  a 
comparative  paradise  might  this  earth  of  ours  still  be. 

According  to  the  principles  taught  by  our  Saviour  Jesus 
Christ,  those  persons  greatly  err  who  place  religion,  or  true 
piety,  in  the  back  ground.  To  love  God  is  the  first,  the 
great,  the  greatest  commandment :  to  love  our  neighbour 
is,  indeed,  like  it ;  but  it  must  rank  second.  True  morality 
is  necessarily  founded  on  true  religion;  but  to  sink  reli- 
gion, and  consider  morality  disconnected  with  it,  is  to  put 
down  what  Jesus  taught,  and  to  elevate  to  a  higher  place 
our  own  notions  of  the  due  importance  and  right  order  of 
things. 

Our  first  great  duty,  as  individuals,  is  to  get  and  to 
cherish  scriptural  ideas  of  the  Divine  Being ;  for  he  has,  in 
the  sacred  Scriptures,  revealed  himself  to  men.  And  having 
attained  right  views  of  the  divine  character,  we  must  reve- 
rence, obey,  and  submit  to  him.  Good  morals  will  follow. 
Make  the  tree  good,  and  the  fruit  will  be  good.  A  pure 
spring  will  send  forth  pure  streams.  Pious  and  virtuous 
principles  will  ensure  pious  and  virtuous  conduct.  This 
procedure  is  what  enlightened  self-love  dictates ;  and  if  we 
must  love  our  neighbour  as  ourselves,  it  becomes  our  duty 
to  employ  every  innocent  and  virtuous  means  withhi  our 


46  ,  DISCOURSE    IV. 

power  to  diffuse  the  same  knowledge,  principles,  and  con- 
duct amongst  our  neighbours. 

I  think  they  greatly  err,  who  suppose  that  active,  zea- 
lous benevolence,  and  beneficence,  are  all  very  well  and 
very  praise-worthy  ;  but  still,  as  long  as  one  is  harmless, 
the  omission  of  active,  zealous  benevolence  is  not  to  be 
censured,  and  will  not  be  blamed  nor  punished  by  heaven 
at  the  last,  the  final  judgment.  Ah  !  remember  how  the 
Saviour  represents  that  aM'ful  day : — "  Depart  from  me,  ye 
cursed." — And  why  ?  I  was  an  hungered,  and  ye  gave  me 
no  meat ;  I  was  thirsty,  and  ye  gave  me  no  drink ;  I  was 
sick  and  in  prison,  and  ye  visited  me  not.  They  reply, 
with  confidence  and  arrogance,  "  Lord,  we  never  saw 
thee."  Well,  true! — but,  inasmuch  as  ye  did  it  not  to 
one  of  the  least  of  these  (my  people,  your  neighbours),  ye 
did  it  not  to  me.  I  never  knew  ye.  "  Depart  fi-om  me." 
And  these  shall  go  away  into  everlasting  punishment ;  but 
the  righteous,  who  are  described  not  only  as  the  just,  but 
rather  as  the  benevolent,  shall  go  into  life  eternal. 

I  mean  not  now  to  insinuate  that  a  man  may  not  inno- 
cently withhold  his  aid  from  some  plans  and  pursuits  which 
other  people  think  benevolent ;  every  man  must  judge  for 
himself  as  to  the  channel  of  his  benevolence.  These  re- 
marks will  only  apply  to  those  who  are  generally  in- 
different to  the  welfare  of  their  fellow-creatures. 

Whilst  I  plead  the  cause  of  the  natives  here,  I  do  not 
forget  our  native  land,  and  our  immediate  relatives,  and 
our  poor  kindred ;  and,  some  of  us  can  say — our  own 
children.  No  !  let  all  these  have  their  share  of  our  re- 
gard, but  let  us  not  limit  our  regards  by  the  circle  of  our 
kindred. 

I  must  confess  I  think  it  a  fault  in  European  Christians, 
to  speak  with  but  little  feeling  of  kindness  and  considera- 
tion for  those  we  denominate  "  the  Natives."  Things, 
however,  are  improving,  and  there  are  many  exceptions  to 
this  censure ;  but  still  I  doubt  if  we  have  come  up  to  the 
soberly  interpreted  meaning  of  the  divine  command,  to  love 
them  as  ourselves.  There  is  a  way  of  putting  down  all 
such  grave  ideas,  by  a  little  levity  and  ridicule :  but  the 


LOVE  ESSENTIAL  TO  HUMAN  DUTY.  4/ 

subject  is  too  serious  for  that  mode  of  dismissing  it ;  it  in- 
volves eternal  consequences. 

In  comparison  of  the  impious  and  the  selfish  man,  who 
recognises  not,  nor  submits  to  any  heavenly  Father ;  and 
who,  from  the  selfishness  of  his  heart,  feels  not  at  any 
time  as  a  friend  or  brother — in  comparison,  I  say,  of  this 
man,  how  happy  is  he  who  loves  God,  and  who  loves  his 
neighbour,  or  who  is  pious  and  benevolent.  When  he 
looks  up  to  heaven,  he  is  permitted  to  address  the  supreme 
Sovereign  of  the  universe,  the  ever-merciful  and  the  ever- 
blessed  God,  the  Almighty,  as  his  Father ;  and  when  he 
looks  around  him  in  the  world,  he  sees  no  human  being  for 
whom  he  has  not  cherished  the  kindest  feelings,  and  whose 
good  he  has  not  only  desired,  but  promoted  to  the  utmost 
of  his  power. 

But  till  man  be  renewed  in  the  spirit  of  his  mind — 
whilst  the  mind  is  what  the  Scriptures  denominate  carnal — 
it  is  "  enmity  against  God ;"  and  St.  Paul  describes  unre- 
generated  men  as  "  haters  of  God."  "  I  know  you,"  said 
Jesus,  to  some  of  those  around  him,  "  that  ye  have  not  the 
love  of  God  in  you."  This  state  of  the  heart  is  shewn  by 
a  distaste  of  serious  subjects,  which  have  a  reference  to 
God,  and  to  the  Saviour,  and  redemption.  This  distaste 
is  often  shewn  by  those  who  yet  preserve  attention  to  the 
proprieties  of  life,  and  who  are  prudent  in  their  worldly 
affairs,  as  well  as  those  who  allow  themselves  to  be  profane 
and  profligate.  But  how  can  we  live  quietly  in  a  state  of 
mind  that  is  inimical  to  the  great  and  good  God,  and  the 
ever-merciful  Saviour.  The  love  of  God  and  of  Christ 
should  constrain  us  to  cherish  love  and  dutiful  affection 
in  return;  and,  I  say  it  with  reverence,  should  induce  us  to 
be  "  workers  together  with  God,"  in  his  plans  of  mercy  to 
our  guilty  race.  Alas  !  how  many  in  the  world  still  seem 
to  be  "  given  over  to  a  reprobate  mind,  to  do  those  things 
which  are  not  convenient ;  being  filled  (as  the  apostle  says) 
with  all  unrighteousness,  fornication,  wickedness,  covetous- 
ness,  maliciousness  ;  full  of  envy,  murder,  debate,  deceit, 
malignity,  whisperers,  backbiters,  haters  of  God,  despiteful, 
proud,  boasters,  inventors  of  evil  things,  disobedient  to  pa- 


48  DISCOURSE  IV. 

rents,  without  understanding,  covenant  breakers,  witiiout 
natural  affection,  implacable,  unmerciful,  wlio  knowing  the 
judgment  of  God,  that  they  that  commit  such  things  are 
worthy  of  death,  not  only  do  the  same,  but  have  pleasure 
in  them  that  do  them."  Now  seeing  the  holy  law  is  as 
our  Saviour  stated  it,  and  the  fact  is  as  the  apostle  has 
desci'ibed,  can  we  wonder  at  the  afflicted  condition  of  the 
world  ?  And  how  difficult  is  it  to  exercise  either  indi- 
vidual benevolence  to,  or  a  benevolent  government  over 
wicked  men.  Duty  is  seldom  easy,  and  than  these  no 
duty  is  more  difficult.  But  although  difficult,  duty  must 
not  be  relinquished.  A  heaven-derived  principle  of  love 
to  God,  and  love  to  our  neighbour,  will  sustain  the  mind 
under  very  strenuous  and  long-continued  efforts  to  be  and 
to  do  good.  And  may  such  a  principle  be  implanted  in 
every  breast  here  present ;  and  in  forming  this  neiv  settle- 
ment, may  no  consideration  induce  the  adoption  of  regula- 
tions in  the  remotest  degree  unfavourable  to  virtue,  or  that 
can  be  coiistrued  into  giving  a  license  or  countenance  to 
vice.  May  Christians,  by  example  and  by  persuasion,  en- 
deavour to  lead  others  to  know  and  love  God,  and  to  love 
each  other ;  still  allowing  perfect  liberty  of  conscience, 
and  of  conscientious  religious  usage  and  worship,  (even 
to  Mohammedans  and  Pagans ;)  but  g7'oss  and  open  immo- 
rality has  no  rights,^  should  not  be  recognized,  nor  meet 
with  any  support,  nor  furnished  with  any  pretexts,  lest  ye 
be  "  partakers  of  other  men's  sins." 

*  Said  in  reference  to  vices  licensed  for  the  sake  of  the  revenue. 
Pagan  China  will  not  license  gaming,  nor  opium-houses.  When  rea- 
soned with,  in  the  European  manner,  that  to  make  vice  expensive,  is  the 
way  to  diminish  it,  they  reply — No  father  can  license  vice  in  his  house  to 
his  children,  but  mxx^i  prohibit  it  altogether. 


DISCOURSE   V. 


UELIVEUEn    ON    BOARD    THE    WATERLOO,    IN    THE    CHINA    SEA,    ON    SUNDAY, 
DECEMBER  14,   1823. 


INTRODUCTION. 


[Dr.  Morrison  having  served  the  Hon.  East  India  Company 
in  China,  in  the  capacity  of  Chinese  Secretary  and  Translator 
to  the  Select  Committee,  about  fifteen  years,  received,  in  con- 
sideration of  his  services,  their  permission  to  visit  England  for 
two  seasons,  to  recruit  his  health  and  see  his  friends,  took  a 
passage  on  board  the  Waterloo,  Captain  Alsager. 

On  the  9th  of  December,  1823,  the  Waterloo  quitted  the 
shores  of  China;  and,  after  touching  at  the  Cape,  and  St. 
Helena,  reached  soundings  on  the  British  coast  exactly  on 
the  hundredth  day  of  being  at  sea.  A  thunder  storm  of 
considerable  severity  off  the  Cape,  and  a  "  fiery  south-easter" 
on  entering  Table  Bay,  were  the  only  cases  of  imminent  dan- 
ger that  occurred.  For  passengers,  the  China  ships,  with  a 
cargo  of  tea,  are  universally  allowed  to  be  the  most  pleasant 
and  comfortable  vessels  that  sail  the  ocean.  Although  ex- 
tremely liable  to  the  usual  complaint  occasioned  by  the  giddy 
motion  of  boats  and  ships,  Dr.  Morrison  was  generally  able 
to  read  and  Mrite  ;  and  composed,  v.hilst  on  board  ship,  a 
"  Domestic  Memoir,"  for  the  perusal  of  his  kindred ;  a  School- 
book,  concerning  China,  consisting  of  "  Ten  Conversations  be- 
tween a  Father  and  his  Children;"*  and  also  a  few  discourses, 
of  v/hich  the  following  is  one. 

When  the  weather  permits,  in  the  Company's  ships,  "  a 
church  is  built,"  as  the  sailors  term  it,  by  arranging  handspikes 
for  seats  on  the  quarter  deck  ;  a  flag  is  laid  on  the  capstan,  for 
a  desk,  and  the  Captain,  or  some  person  in  his  stead,  reads 
prayers  on  Sundays. 

Captain  Alsager  requested  Dr.  Morrison  to  officiate  as 
chaplain,  and  allowed  him  to  add  a  short  sermon,  addressed  to 
the  officers  and  men.  The  following  discourse  was  the  first, 
and  was  preached  after  being  five  days  out,  in  the  China  Sea.] 

*  Since  published  in  London,  under  the  title  of  "  China,  a  Dia- 
logue, &c.    By  an  Anglo-Chinese." 


50  DISCOURSE  V. 


RECONCILIATION. 


2  Corinthians,  v.  19. 

"  God  ivas  in   Christ  reconciling  the  icorld  unto   himself,   not 
imputing  their  trespasses  unto  them." 

To  speak  of  reconciling  two  parties,  two  men,  two  na- 
tions, or  a  servant  to  his  master,  supposes  that  some  en- 
mity exists  between  them.  But  the  Ahnighty  God,  who 
created  the  heavens,  the  earth,  and  the  ocean,  is  not  the 
enemy  of  man.  Of  all  the  creatures  in  the  world,  man 
is  the  first  and  the  noblest.  He  alone  possesses  a  soul  or 
spirit,  that  can  think  and  reason,  and  comprehend,  in  some 
degree,  the  v.'orks  of  the  great  Creator.  And  who  made 
man  what  he  originally  was — a  holy  and  a  happy  being  ? 
It  was  the  Most  High  God.  He  spread  abroad  the  heavens, 
and  placed  there  the  sun,  and  moon,  and  stars.  He  laid 
the  foundations  of  the  earth,  and  filled  the  air,  the  ocean, 
and  the  land  with  living  creatures  ;  and  to  man,  whom 
God  created  in  his  own  image,  he  gave  dominion  over  all, 
requiring  only  man's  obedience  to  himself,  the  supreme 
Lord  of  the  universe.  The  Divine  Being  himself  pro- 
nounced the  whole  creation  "  very  good,"  and  whilst  man 
was  obedient  to  his  Maker,  he  was  the  child,  the  friend  of 
God  :  he  was  not  rn  enemy  then ;  at  that  time  there  was 
no  occasion  to  speak  of  reconciliation. 

But  man  was  created  a  rational  creature,  to  be  governed 
by  reason  and  religion.  He  was  not  like  things  made 
of  mere  matter,  the  sun,  and  moon,  and  stars,  which  have 
never  gone  wrong,  and  cannot  do  wrong.  Man  was  made 
free  to  obey,  and  free  to  disobey ;  but  he  was  forewarned 
of  the  consequence  of  disobedience.  God  gave  him  a  law, 
and  told  him  what  would  be  the  consequence  of  his  break- 
ing that  law.     And  to  this  arrangement  who  can  object  } 


RECONCILfATION.  51 

What  could  be  more  reasonable  than  that  the  Great  Creator 
should  give  a  law  to  his  creature,  man,  and  require  him  to 
obey  it ;  and  so  doing,  be  for  ever  the  happy  child  and  friend 
of  God. 

Man,  however,  tempted  by  a  disobedient  and  malicious 
Spirit,  presumed  to  think  that  God's  commands  might  be 
disobeyed,  and  no  harm  follow.  He  thought  that  pleasure 
instead  of  pain  would  be  the  result  of  his  disobedience,  and 
he  trusted  his  own  foulisli  thoughts,  and  believed  the 
tempter,  instead  of  believing  and  obeying  his  Maker  and 
Divine  Benefactor.  It  was  disobedience  to  God's  com- 
mandments that  made  man  the  enemy  of  God.  And  a 
heart  disobedient  to  God's  commands,  is  Avhat  is  otherwise 
called  sin  and  wickedness,  and  carnal  or  fleshly  mindedness. 
And  St.  Paul  says,  "  The  carnal  mind  is  enmity  against 
God,  for  it  is  not  subject,  or  obedient,  to  the  law  of  God. 
All  mankind  have  become  "  enemies  to  God  by  wicked 
works." 

And  could  not  the  Almighty  justly  and  easily  destroy  all 
his  enemies  ?  The  angels  that  sinned  he  cast  out  of  the 
abodes  of  bliss,  and  has  consigned  them  to  everlasting 
pvmishment.  In  our  world  he  has  inflicted  many  and  awful 
calamities,  on  nations,  and  on  families,  and  on  individuals. 

How  manifold  are  the  diseases  which  afflict  humanity ; 
some  loathsome,  some  painful  and  excruciating  ;  the  forms 
of  death  how  numerous  !  and  some  of  them  how  awful ! 
He  can  destroy,  by  the  lightning's  flash  instantaneously,  or 
by  long  protracted  disease ;  by  the  storm  on  land,  or  by 
the  tempest  at  sea ;  by  the  deluge  of  waters  that  overflows 
the  earth,  or  by  the  rending  earthquake  that  swallows  up 
crowded  cities.  The  plague,  and  the  pestilence,  and  the 
famine,  can  at  God's  command  destroy  myriads  in  a  day,  or 
an  hour.  These  are  punishments  which  we  read  of;  and 
some  of  which  we  have  seen  or  have  felt,  which  righteous 
Heaven  sends  upon  the  world,  because  it  is  in  a  state  of 
enmity  to  God  by  wicked  works.  And  since  we  see  and 
know  assuredly  that  God  sends  heavy  bodily  and  temporal 
calamities,  is  there  not  every  reason  to  believe  that  the 

K  2 


52  DISCOURSE   V. 

spiritual  and  eternal  punishments  wliich  are  threatened  will 
be  inflicted  after  death  on  all  those  whvO  live  and  die  with 
their  hearts  in  a  state  of  enmity  against  God  ?  Oh,  yes  !  to 
be  so  credulous  as  to  believe  our  own  notions,  and  the 
devil's  temptations,  instead  of  believing  the  Bible,  which 
contains  the  revealed  will  of  God,  is  the  same  sort  of  foolish 
and  wicked  proceeding  that  at  first  brought  death  into  the 
world,  and  all  our  wo. 

And  what  does  God  require  of  his  creatures  ?  In  answer 
to  this  it  must  be  declared  from  the  Holy  Scriptures,  that 
God  is  good  and  merciful,  as  well  as  holy  and  just.  His 
law  did  not  require  that  which  man,  whom  he  made,  was 
not  able  to  perform.  The  law  of  God  consists  of  two 
parts— our  duty  to  our  Maker,  and  our  duty  to  our  fellow- 
creatures.  It  is  thus  expressed  by  divine  authority,  "  Thou 
shalt  love  the  Lord  thy  God  with  all  thy  heart,  and  love 
thy  neighbour  as  thyself."  To  love  God  means  to  reverence 
him  and  fear  him,  as  a  good  child  does  a  kind  parent ;  to 
desire  to  know  his  will  and  to  obey  it ;  to  be  grateful  to 
him  for  all  his  goodness  and  mercy,  and  to  avoid  whatever 
he  forbids ;  or,  in  one  word,  to  be  religious.  To  love  our 
neighbour  means  not  only  that  we  should  not  injure  any 
man,  w^oman,  or  child,  either  in  their  property  or  person; 
or  minds,  by  teaching  them  what  is  wicked,  or  seducing 
them  to  vice ;  but  also  means  that  we  should  try  to  do 
them  good,  in  all  these  respects,  which  maybe  called  being 
moral.  So  that,  according  to  the  divine  law,  religion  and 
morality  must  always  go  together.  To  seem  to  be  very  re- 
ligious and  to  make  long  prayers,  whilst  we  are  immoral,  is 
to  deceive  ourselves  ;  and  whilst  we  hate  religion,  and  never 
pray,  to  pretend  that  we  are  honest  and  good-hearted,  is 
also  to  deceive  ourselves. 

The  truth  is,  that  no  unconverted  man  loves  God  and 
religion ;  nor  does  he  love  his  neighbour,  and  seek  his 
neighbour's  good.  Heaven  knows  it :  he  dislikes  or  hates 
God  and  religion,  and  he  loves  inordinately  himself,  and 
seeks  excessively  his  own  interest ;  and  if  he  does  not  do 
positive  injury  to  his  neighbour  he  is  careless  about  him. 


KECONCILIATION.  53 

True  piety  to  God  and  true  benevolence  to  man  go  to- 
gether, as  heaven's  law  has^joined  them.  If  one  be  wanthig 
you  may  be  sure  the  other  does  not  exist. 

But  are  all  irreligious  and  immoral  men  God's  enemies  ? 
Yes ;  that  is  the  point  to  which  we  have  come,  and  which 
is  fully  proved,  both  by  the  declarations  of  Holy  Scripture, 
and   by  the  history  of  divine   Providence,  and  by  every 
man's  own  experience,  if  he  would  look  into  his  own  heart. 
How  else  can  you  account  for  a  man's  neglecting  prayer 
and  thanksgiving,  for  neglecting  the  Bible  and  religious 
books,  for  never  thinking  reverently  and  affectionately  of 
God  and  religion ;  but  instead  thereof,  sometimes  cursing 
and  swearing,  and  blaspheming  God's  holy  name,  and  ri- 
diculing religion,   and   shunning   and  despising  religious 
people;  and  making  a  jest  of  vice,  and  taking  pleasure  in 
the  company  of  wicked  and  immoral  people  ;  not  only  dis- 
obeying the   Almighty,    and  being   wicked  himself,    but 
taking  pleasure  in  those  that  run  into  the  same  excesses, 
and  indulge  the  same  vices  as  himself.     Do  not  all  these 
things  shew  that  the  heart  is  disaffected  to  our  Maker ;  has 
a  dislike  to,  and  is  at  enmity  with  God  ? 

Now  to  remain  at  enmity  with  God,  on  whom  we  de- 
pend every  moment  for  life  itself,  and  without  whose  fa- 
vour happiness  is  utterly  unattainable ; — who  can,  moreover, 
justly  and  easily  inflict  everlasting  punishment  upon  us, 
evinces  desperate  wickedness  and  consummate  fool-hardi- 
ness. Oh,  man !  canst  thou  rush  upon  the  thick  studs  of 
the  Almighty's  buckler  !  Can  feeble  man,  whose  life  is  in 
the  breath  of  his  nostrils,  dare  and  defy  the  eternal  God  ! 
It  is  absurd !  What  then  can  man  do  ?  How  shall  he 
be  reconciled  ?  Our  text  furnishes  the  true  answer— "God 
is  in  Christ  reconciling  the  world  to  himself,  not  imputing 
their  trespasses  to  them." 

But  how  can  this  be  ?  Rebellion  against  the  divine  law 
must  be  punished  ;  a  spirit  of  enmity  against  the  Supreme 
Being,  the  Sovereign  of  the  universe,  cannot  be  allowed  to 
pass  with  impunity.  The  "  discipline"  of  the  world  does  not 
permit  it;  and  man's  trespasses,  if  imputed  to  him,  will 
occasion  his  everlasting  ruin.    Here  is  the  difficulty.    Must 


54  DISCOURSE   V. 

Heaven's  threatenings  all  go  for  nothing.  No !  It  pleased  God 
the  Father  to  appoint  Christ  Jesus,  the  Son  of  God,  to  be 
man's  Surety,  man's  Saviour.  He  was  early  promised  ;  his 
coming  was  often  foretold  by  ancient  prophets  ;  all  good  men 
hoped  and  believed  that  he  would  come  ;  and  when  the 
time  that  Heaven  thought  right  did  arrive,  Christ  our 
Lord  and  Saviour  actually  came  down  from  heaven,  lived 
in  our  world  as  a  poor  man,  obeyed  the  law  in  our  stead, 
taught  men  more  perfectly  the  will  of  God  the  Father, 
set  an  example  of  perfect  virtue,  died  as  a  sacrifice  to 
atone  for  man's  sins,  rose  again  from  the  dead,  and  as- 
cended to  heaven  to  make  intercession  for  all  his  followers 
on  earth,  to  confer  the  Holy  Spirit,  to  sanctify  and  guide 
them,  and  to  prepare  habitations  of  bliss  for  them  when 
they  die.  To  be  told  that  God  has  done  all  these  things 
for  man's  reconciliation,  is  the  Gospel,  the  good  neivs,  the 
happy  tidings.  That  Jesus,  whom  the  Jews  crucified,  was 
God  manifested  in  a  human  body  ;  and  he  burst  the  bonds 
of  death,  rose  from  the  dead,  and  was  exalted  a  Prince  and 
a  Saviour,  to  give  repentance  and  remission  of  sins.  He 
is  the  way,  the  truth,  and  the  life;  none  can  be  reconciled 
to  the  Father  but  ])y  him,  and  by  him  all  that  \vill,  may  be 
reconciled.  The  least  sinful,  and  those  who  have  shewn 
least  enmity,  must  yet  submit  to  come  by  the  appointed 
way  of  reconcilintion  ;  and  the  tnost  sinful,  he  who  has 
shewn  the  bitterest  enmity  to  God,  who  has  been  most 
irreligious  and  most  immoral,  may  be  reconciled  and 
brought  to  obedience  through  Christ.  For  God  is  in  Christ 
reconciling  the  world  to  himself  j  all  ranks  and  conditions 
of  men  are  included ;  the  Gospel  is  the  news  of  a  general 
pardon  for  all  who  desire  to  submit  to  the  rightful  govern- 
ment of  the  Almighty,  and  to  be  at  peace  with  him.  And 
heaven  is  so  high,  and  earth  so  low;  God  is  so  great, 
and  man  so  little,  that  all  human  distinctions  are  lost  in 
this  divine  proclamation  of  mercy.  There  is  only  one 
way  of  being  reconciled  to  God  for  the  king  and  for  the 
beggar,  for  the  rich  and  for  the  poor,  for  the  learned  and 
for  the  unlearned.  St.  Paul  says,  "  The  unrighteous  shall 
not  inherit  the  kingdom  of  God — neither  fornicators,  nor 


RECONCILIATION.  55 

klolaters,  nor  adulterers,  nor  effeminate,  nor  abusers  of 
themselves  with  mankind,  nor  thieves,  nor  covetous,  nor 
drunkards,  nor  revilers,  nor  extortioners — that  is,  whilst 
they  continue  such ;  but  that  even  such  wicked  persons 
may  be  reconciled  to  God,  appears  from  what  he  immedi- 
ately adds,  (1  Cor.  vi.  9 — 11.)  "Such  were  some  of  you, 
but  ye  are  washed;  but  ye  are  sanctified;  but  ye  are  justi- 
fied in  the  name  of  the  Lord  Jesus,  and  by  the  Spirit  of  our 
God." 

Some  people  may  think  that  there  was  no  occasion  for 
Christ  Jesus  the  Mediator  to  make  an  atonement,  to  bring 
about  a  reconciliation  between  God  and  man ;  but  Heaven 
knows  best  what  was  necessary  to  reconcile  man  to  God, 
and  Heaven  has  the  best  right  to  decide  on  that  subject. 
It  ill  becomes  sinful  man  to  tell  his  offended  Maker  what  is 
necessary  or  right.  The  proud  spirit  must  be  brought  to 
submit  to  Divine  Wisdom  ;  every  lofty  and  self-exalting 
imagination  must  be  humbled  ;  if  not,  man  is  still  persisting 
in  his  opposition  and  enmity  to  the  divine  will.  The 
tempter  said  at  the  beginning  to  our  first  parents,  "  If  you 
do  disobey  Heaven,  it  is  by  no  means  sure  that  you  will 
die ;"  and  so  he  says  still,  to  deceive  men,  "  If  you  do  not 
submit  to  the  Saviour,  and  only  try  to  be  good  yourselves 
without  him,  you  are  not  likely  to  be  condemned."  But 
in  the  first  instance,  man  knows  by  sad  experience  that  what 
Satan  suggested  was  a  lie ;  and  what  reason  is  there  to 
suppose  that  the  suggestions  of  Satan  and  of  our  own 
foolish  hearts  shall  prove  true,  in  opposition  to  the  in- 
spired declarations  of  God's  Holy  Spirit  in  the  Bible  ! 

Now  submission  to  Christ,  that  man  may  be  reconciled 
to  God,  is  what  is  required  of  all;  and  this  submission 
implies  repentance,  and  faith,  and  obedience  ;  a  sincere  de- 
sire and  endeavour  from  henceforward  to  perform  all  our 
duties  to  God  and  to  man,  so  far  as  we  know  them ;  and 
constant  prayer  in  our  hearts  to  God  to  enable  us  to  know 
our  duty  better,  and  always  to  perform  it.  And  all  this  is 
quite  practicable,  without  scholarship,  or  learning,  or 
riches ;  so  that  no  man  need  make  an  excuse.  All  must 
try  to  perform  their  duty  according  to  their  stations  ;  kings 


56  DISCOURSE    Y. 

and  subjects,  and  magistrates  and  people,  and  parents  and 
children,  and  masters  and  servants,  and  teachers  and  scho- 
lars, and  poor  and  rich,  and  old  and  young.  For  all  are 
God's  creatures ;  and  if  we  fear  God,  and  love  and  serve 
him,  we  shall  never  desire  to  ill  use  or  harm  any  of  his 
creatures.  When  men  are  reconciled  to  God,  they  become 
reconciled  to  each  other.  The  love  of  God  shed  abroad  in 
the  heart  does  away  with  national  hatred,  family  feuds,  and 
personal  animosities. 

Finall}'',  The  man  who  would  make  his  peace  with  God 
must  submit  to  the  Saviour  Jesus  Christ,  for  out  of  Christ 
Heaven  has  not  appointed  any  way  of  reconciliation  ;  but 
in  Christ  God  is  reconciling  the  world  to  himself.  And 
oh,  how  condescending  and  how  kind  is  the  language  of 
Heaven  !  The  Apostle  Paul  says,  for  himself  and  the  other 
Apostles,  "  Now  then  we  are  ambassadors  for  Christ,  as 
though  God  did  beseech  you  by  us,  ive  pray  you  in  Christ's 
stead,  be  ye  reconciled  to  God."  Oh,  wonderful !  God 
beseeching,  and  Christ  entreating  man  to  be  reconciled. 
On  Heaven's  part,  then,  there  is  nothing  to  hinder  recon- 
ciliation and  friendship — "  Wherefore,"  O  men,  "  let  my 
counsel  be  acceptable  to  you.  Break  off  your  sins  by  righ- 
teousness," and  be  at  "  peace  with  God,  through  our  Lord 
Jesus  Christ."  Only  say  not  to  yourselves,  "  Peace  ! 
peace  !  when  there  is  no  peace ;"  for  "  there  is  no  peace, 
saith  the  Lord,  to  the  wicked ;"  that  is,  to  him  who  still 
goeth  on  in  his  trespasses  :  but  he  that  confesseth  and  for- 
saketh  thein  shall  find  mercy. 


DISCOURSE   VI. 


DKLIVEKED    ON    BOARD   THE    WATERLOO,    NEAR    CHRISTMAS    ISLAND, 
DECKMBF.R    25,    182^'i. 


INTRODUCTION. 


[Bethlehem,  a  small  town,  about  six  miles  south  of  Jeru- 
salem, was  called  the  "  City  of  David"  in  consequence,  pro- 
bably, of  David,  king-  of  Israel,  having  been  born  there  :  an 
event  which  occurred  about  a  thousand  years  before  the  coming 
of  Jesus,  the  Messiah.  Bethlehem,  or  the  "  City  of  David," 
is  a  place  well  known,  and  much  frequented  by  Christians 
of  different  countries,  Latins,  and  Greeks,  and  Armenians; 
and  it  is  supposed,  that  the  very  field  is  known  where  the  shep- 
herds were  watching  their  flocks,  when  the  angel  announced  the 
birth  of  our  Saviour. 

Mary,  the  mother  of  Jesus,  lived  at  Nazareth,  which  was 
about  seventy  miles  north  of  Jerusalem;  and  the  occasion  of 
her  coming  to  Bethlehem,  about  eighty  miles  distance,  was,  an 
order  issued  by  the  Roman  Emperor,  Ceesar  Augustus,  that  all 
persons  in  Judea  should  repair  to  their  native  place,  to  have  a 
list  of  their  names  taken.  Whilst  Mary  was  at  Bethlehem, 
Jesus  was  born  ;  and  on  that  occasion,  an  angel  from  heaven 
appeared  during  the  night  to  some  shepherds,  and  speaking 
audibly,  called  upon  them  not  to  be  afraid,  for  he  brought  them 
good  tidings,  which  concerned  all  people  in  the  world,  these 
tidings  were,  that  a  Saviour  was  born — Christ,  the  Lord. 

To  commemorate  this  event,  the  25th  of  December  has  been 
fixed  on ;  it  is  not,  however,  certain  that  Christmas-day,  as  it 
is  called,  was  the  precise  time  of  our  Saviour's  birth  ;  nor  is  the 
keeping  of  this  holiday  commanded  in  the  Sacred  Scriptures  ; 
but  if  it  be  observed  with  decorum,  and  be  not  profaned  by  any 
excess,  the  observance  of  it  may  be  rather  useful  than  otherwise. 

The  commemoration  of  any  event  ought  to  correspond  to 
the  nature  of  that  event ;  and  what  we  have  to-day  to  com- 
memorate, is  not  some  domestic  or  national  occurrence,  but  the 
birth  of  the  Saviour  of  the  world ;  it  seems,  therefore,  incum- 
bent on  us  to  consider  the  nature  of  his  salvation,  and  how  it 
concerns  us.] 


58  DISCOURSE  VI. 


CHRIST  EXALTED. 


Acts,  v.  30,  31. 
*'  Jestis,  hath  God  exalted  to  be  a  Prince  and  a  Saviour." 

A.  Saviour  is  a  deliverer ;  one  who  rescues  from  some  evil. 
A  man  who  delivers  his  country  from  foreign  enemies,  is 
sometimes  called  the  saviour  of  his  country;  and  people 
speak  of  saving  a  man  from  drowning,  or  from  any  similar 
calamity.  Whenever  men  speak  of  a  Saviour,  it  is  under- 
stood that  some  evil  is  hanging  over,  or  has  actually  come 
upon  those  who  are  to  be  saved.  The  same  as  when  men 
speak  of  a  physician,  it  is  understood  that  there  are  sick 
persons  to  be  healed. 

Now  the  evils  to  which  men  are  subject,  are  some  of 
them  bodily  evils,  otherwise  called  natural  evils;  such  as 
sickness,  poverty,  and  so  on  :  others  are  mental  evils ;  such' 
as  concern  the  mind,  or  the  thinking  part  of  man — the 
soul ;  and  these  are  sometimes  called  moral,  or  spiritual 
evils.  Such  bodily  evils  terminate  when  the  body  dies — 
there  is  no  sickness  or  poverty  in  the  grave ;  but  as  the 
soul,  or  spirit,  never  dies,  the  death  of  the  body  does  not 
deliver  from  those  evils  which  are  of  a  spiritual  nature,  nor 
from  the  punishment  which  awaits  the  bodies  of  the  wicked 
after  the  resurrection  :  hence  calamities,  or  evils,  are  some 
temporal,  or  enduring  only  for  a  few  years  ;  and  some  of 
them  eternal,  or  never-ending.  But  all  human  calamities, 
whether  bodily  or  spiritual,  temporal  or  eternal,  are,  with- 
out exception,  the  consequence  of  sinning  against  God. 
We  are  taught,  that  man  was  originally  made  a  holy,  obe- 
dient, and  a  happy  being.  Then  there  was  no  sickness, 
no  death,  no  affliction.  But  man  sinned.  He  disobeyed 
God,  and  became  wicked  and  miserable.  At  the  beginning, 
the  Bible  assures  us,  man  was  made  in  the  image  of  God ; 


CHRIST    EXALTED.  59 

he  resembled  the  Divine  Being  in  these  three  things  ; — in 
knoivledge,  in  innocence,  in  holiness  ;  but  by  transgression 
he  fell  into  a  state  just  quite  the  reverse,  a  state  of 
ignorance,  and  of  guilt,  and  of  ivickedness.  Now  to  de- 
liver man  from  these  three  evils,  the  Saviour  is  appointed, 
and  sustains  a  threefold  character;  he  is  a  Prophet,  a 
Priest,  and  a  Kiiig.  A  Prophet,  or  Teacher,  to  teach 
ignorant  man;  a  Priest,  or  one  who  offers  sacrifice,  to 
atone  for  man's  guilt ;  and  a  King,  or  Prince,  to  bring  man 
into  a  state  of  willing  obedience  to  the  divine  law. 

Since  the  time  when  man  fell  from  his  original  state, 
he  has  become  ignorant  of  the  Divine  Being.  He  knows 
not  the  living  and  the  true  God.  In  many  parts  of  the 
world,  both  in  ancient  and  in  modern  times,  as  in  China  for 
example,  people  have  imagined  that  there  were  many  gods, 
and  that  they  were  such  beings  as  sinful  man  himself  is ; 
hence  they  made  images  of  their  gods,  and  worshipped  the 
works  of  their  own  hands — a  bit  of  carved  wood,  or  a  rude 
stone.  In  other  parts  of  the  world,  where  idols  or  images 
are  not  used,  as  in  our  own  country,  there  is  still  great 
ignorance  of  God  prevailing ;  and  many  false  opinions, 
some  of  which  set  the  divine  perfections  at  variance  with 
each  other.  There  are  people  who,  contrary  to  Scripture, 
think  that  God  is  so  merciful  he  will  not  punish  sin ;  and, 
by  this  notion,  his  holiness  and  his  justice  are  set  aside 
altogether ;  and  these  persons  live  and  die  without  re- 
pentance, and  never  apply  by  faith  to  the  Saviour. 

There  is  much  ignorance  also  amongst  men,  concerning 
the  holy  and  spiritual  law  of  God.  Man  is  very  ignorant 
of  his  duty  to  God,  and  often  has  no  desire  to  know  the 
truth  ;  and  hence  it  is,  that  many  are  so  careless  and  jovial 
whilst  living  in  disregard  of  their  religious  duty  ;  and,  con- 
sequently, still  under  the  wrath  of  God.  Most  of  men 
think,  that  simply  avoiding  great  crimes,  is  fulfilling  their 
duty  ;  whereas,  the  Bible  declares  every  one  accursed,  who 
continues  not  in  all  things  written  in  the  book  of  the  law, 
to  do  them. 

Further,  fallen  man  is  ignorant  concerning  a  future 
state ;  the   state   after  death.     Some   people,   who  think 


60  DISCOURSE   VI. 

themselves  very  wise,  ha\e  denied  that  there  is  any  future 
state,  and  others  have  said  many  foolish  things  about  it ; 
but  Jesus  Christ,  the  Saviour,  is  a  divine  teacher,  who 
came  down  from  heaven,  to  instruct  man  concerning  God, 
and  his  glorious  perfections,  and  his  holy  law,  and  man's 
duty,  and  a  future  state ;  and  therefore  he  is  called,  in  the 
Bible,  "  the  light  of  the  world ;  the  sun  of  righteousness," 
because  when  the  sun  shines,  and  there  is  broad  day-light, 
people  can  see  and  know  what  is  going  on  ;  but  ignorance 
is  like  the  night,  and  darkness,  when  people  know  not 
whither  they  go,  nor  at  what  they  stumble,  Christ,  our 
Lord  and  Saviour,  brought  life  and  immortality  to  light ; 
he  has  declared  plainly  that  there  are  two  states  after 
death,  one  of  happiness,  and  one  of  misery;  one  of  rewards, 
and  one  of  punishment.  A  heaven,  where  there  shall  be 
no  sorrow,  no  pain,  no  death  ;  but  life,  and  peace,  and  joy 
for  ever  and  ever ;  and  that  there  is  a  hell,  a  place  of  re- 
morse and  despair,  where  there  is  nothing  but  weeping  and 
wailing  and  gnashing  of  teeth. 

If  men  would  but  listen  to  the  Saviour,  they  might 
know  their  real  circumstances ;  but  alas  !  most  men  love 
darkness  and  ignorance,  rather  than  light  and  knowledge. 
Just  like  some  men  who  are  ill,  and  daily  getting  worse, 
but  will  not  listen  to  the  advice  of  a  physician,  till  they 
get  so  bad  that  no  medicine  will  do  them  good  ;  they  put 
off  from  day  to  day,  and,  though  sorry  for  it  afterwards, 
it  is  then  too  late.  Now,  the  great  thing  to  be  effected, 
in  this  case,  is,  first  to  let  these  people  know  their  real 
danger,  that  they  may  be  induced  to  use  proper  means  for 
their  recovery.  So  divine  teaching  begins  by  letting  men 
see  God's  greatness  and  goodness,  holiness  and  justice  ; 
and  their  own  sinfulness,  and  wickedness,  and  guilt,  and 
misery  ;  and  the  awful  condition  of  living  in  defiance  of 
the  Almighty ;  and  the  dreadful  consequences  of  dying 
whilst  under  the  wrath  of  God,  that  they  may  use  the 
means  which  Heaven  has  appointed  to  deliver  them  from 
impending  ruin,  and  cause  them  to  look  by  faith  to  Christ 
the  Lord,  w^ho  is  a  Prince  and  a  Saviour. 

n.  But  one  may  inquire,  if  a  man  be  found  guilty  of 


CHRIST  EXALTED.  61 

breaking  the  law,  how  can  he  be  delivered  from  that  guilt  ? 
If  a  man  be  guilty  of  wilful  murder,  must  he  not  be  con- 
demned to  die  ?  Who  can  save  him  ?  The  answer  to  this 
is,  that  although  those  who  break  human  laws  often  can- 
not be  saved  from  the  penalty,  God  has  provided  a  way  to 
save  sinners. 

The  way  which  heaven  has  been  pleased  to  appoint  for 
the  delivery  of  guilty  man,  is  the  substitution  of  a  Surety ; 
that  is,  of  a  person  to  bear  the  punishment  due  to  man  in 
his  stead  ;  this  person,  otherwise  called  a  Redeemer,  and  a 
Mediator  between   God  and  man,    is   Christ    the    Lord ; 
who,  as  on  this  day,  was  born  at  Bethlehem,  in  the  land 
of  Judea.     Christ  is  a  word  in  the  Greek  language,  which 
means  the  same  as  3fessiah  does  in  the  Hebreiv  language, 
and  they  both  mean  a  person  anointed  with  oil,  or  one  who 
has  had  oil  poured  on  the  head;  which  was  an  old  custom, 
when  prophets,  priests,  and  kings  were  appointed.  Therefore 
the  names  Christ,  and  3Iessiah,  denote  that  the  Saviour, 
Jesus,  was  appointed  to  deliver  man  ;  and  whatever  Jesus 
taught,   and  whatever   he    did,   is    sanctioned  in   heaven. 
Christ,  the  Saviour,  \vas  not  a  mere  man  ;  that  is,  although 
he  was  truly  man,  he  was  not  a  man  only,  but  he  existed 
before  man  was    made.     He  was   from   everlasting,    and 
came  down  from  heaven  ;    he  was   God  and  man  in  one 
person  ;  and  he  is  therefore  sometimes  called  the  Lord ; 
the  Lord  of  heaven  and  earth ;  and  the  Son  of  man.     The 
Bible  says,  "  He  being  in  the  form  of  God,  thought  it  not 
robbery  to  be  equal  with  God,  yet  took  upon  him  the  form 
of  a  servant,  and  vv^as  made  in  the  likeness  of  sinful  man." 
Though   he   was   rich  in   heaven,   yet   for   our  sakes   he 
became  poor  on  earth.     In  the  prophecies  of  Isaiah,  these 
words  refer  to  him  (chap.  ix.  6.)  "  For  unto  us  a  child  is 
born,  unto  us  a  Son  is  given  ;  and  the  government  shall 
be   upon   his    shoulder;    and   his    name    shall    be    called 
Wonderful,  Counsellor,  the  Mighty  God,   the  Everlasting 
Father,   the   Prince   of   Peace." — "Christ  the  Lord,   was 
God  manifest  in  the  flesh."    Thus  we  learn  that  the  Saviour 
is  almighty,  and  inlinitely  able  to  deliver  man  from  guilt 
and  miserv. 


62  DISCOURSE  VI. 

This  is  a  wonderful  subject— no  man  could  reason  it  out 
— we  are  told  it  by  divine  authority.  The  ancient  Pro- 
phets, Jesus  himself,  and  the  Apostles,  all  bear  witness 
to  it.  It  is  not  revealed  that  man  may  cavil  at  it ;  but  that 
he  may  believe  God's  testimony  and  be  saved.  "  Herein 
is  love,  not  that  we  loved  God,  but  that  he  loved  us,  and 
gave  his  Son  to  be  the  propitiation  for  our  sins  ;  and  not 
for  ours  only,  but  also  for  the  sins  of  the  whole  world." 
"  The  Saviour  was  wounded  for  our  transgressions,  he 
was  bruised  for  our  iniquities ;  the  chastisement  of  our 
peace  was  upon  him,  and  by  his  stripes  we  are  healed." 

To  take  away  man's  guilt,  Christ  died  ;  but  he  rose 
again  from  the  dead,  and  having  shewn  himself  alive  to  his 
disciples,  he  ascended  to  heaven  in  their  presence  ;  and 
thus,  as  the  text  says,  he  is  exalted  a  Prince,  and  a  Saviour, 
to  give  repentance  and  remission  of  sin.— -JHe  is  a  Prince — 
He  is  a  King,  to  rule  over  his  people,  and  to  defend  them. 
He  brings  them  at  first  into  subjection,  and  makes  them 
obedient  to  the  divine  law  ;  and  is  to  them  a  Saviour  from 
sin.  He  gives  his  Holy  Spirit  to  convince  them  of  their 
sins,  to  help  their  infirmities,  to  teach  them  to  pray,  to 
be  their  comforter,  and  to  be  their  guide ;  till  finally  they 
have  endured,  or  performed,  what  Divine  Wisdom  sees 
meet  in  this  world,  and  then  they  are  eventually  received 
into  the  kingdom  of  heaven.  The  King  of  Zion,  having 
rescued  his  people,  will  at  last  crush  all  his  enemies  under 
his  feet.  And  who  are  his  enemies  ?  All  those  who  "  will 
not  have  him  to  reign  over  them  ;"  that  is,  all  those  who 
will  not  be  taught  by  him,  but  are  self-conceited,  and 
prefer  their  own  notions  avd  speculations,  to  his  heaven- 
sent instructions ;  all  those  who  will  not  have  him  to  be 
their  surety  and  mediator ;  but  are  self-righteous,  and 
think  their  own  goodness  sufficient  without  the  Saviour ; 
and  all  those  who  profess  to  call  him  Lord,  and  say,  "our  Sa- 
viour, our  Saviour,"  but  who  will  not  do  those  good  works, 
that  he  commands,  nor  leave  off  the  sins  which  he  forbids. 
Though  men  may  say  they  were  baptized  in  his  name,  and 
were  natives  of  a  Christian  country,  and  never  renounced 
the  Christian  name ;  nay,  even  fought,  as  they  think,  for 


CHRIST  EXALTED.  63 

the  Christian  religion,  or  preached  the  Christian  religion; 
still,  if  they  obey  not  Christ  Jesus,  as  a  king — if  they  will 
not  submit  to  his  laws,  nor  keep  his  commandments — he 
will,  at  the  day  of  judgment,  say,  "  Depart  from  me,  for 
I  never  knew  you,  all  ye  that  work  iniquity." 

To  an  ignorant,  guilty,  and  sinfiU  world,  the  birth  of 
the  "  Saviour,  Christ  the  Lord,"  is  truly  matter  of  unspeak- 
able joy  ;  but  the  joy  of  those  who  are  saved  by  him,  will 
be  a  spiritual  and  holy  joy;  expressed,  indeed,  it  may  be, 
by  innocent  festivity,  but  not  in  revelling  and  excess ;  for 
if  in  keeping  Christmas  we  run  to  excess,  that  goes  to 
prove  that  the  Saviour  is  not  yet  our  Saviour.  Oh,  that 
he  may  subdue  us  all  to  himself,  make  us  listen  with 
humility  to  his  instructions ;  remove  from  us  the  guilt  of 
all  our  past  sins,  and  reign  in  our  hearts  for  ever ! 


DISCOURSE   VII. 

DELIVEUED    ON    BOARD   THE    WATERLOO,    JANUARY,    1824, 


JOY  IN  HEAVEN  OVER  ONE  REPENTING 

SINNER. 


Luke,  xv.  7. 

"  Joy  shall  he  in  heaven  over  one  sinner  that  repenteth,  more  than 
over  ninety  and  nine  just  persons,  which  need  no  repentance." 

jL  o  repent  is  to  re-think  ;  to  think  differently  from  what 
one  (lid  before  ;  to  change  one's  mind,  or  to  come  to  one's 
senses  again  ;  to  come  to  one's  self,  as  one  that  has  been 
foolish  or  mad  before  :  and  when  a  man  changes  his 
opinions,  and  his  likings,  he  changes  his  conduct.  To 
repent,  always  denotes  a  man's  changing  his  thoughts  and 
his  actions  for  the  better ;  and  is  genei'ally  accompanied 
with  sorrow  and  with  shame  for  the  past.  There  are  various 
forms  and  degrees  of  repentance,  to  distinguish  which  is 
of  great  importance  to  every  man.     For  example. 

If  a  man  associate  with  gamblers,  and  lose  his  property, 
and  be  reduced  to  want,  he  forms  a  very  different  opinion 
of  gambling  from  that  which  he  did  while  he  was  prosper- 
ous and  winning ;  and  he  is  vexed  with  himself,  and  sorry 
for  his  folly,  and  ashamed  of  the  want  to  which  he  is  re- 
duced. He  seems  to  repent,  but  it  is  only  for  the  con- 
sequences that  he  is  sorry ;  if  he  had  continued  to  win,  it  is 
not  likely  that  he  would  have  repented  of  his  gambling  ; 


JOY    IN    HEAVEN.  65 

and  if  he  leave  off  gambling,  it  is  not  because  he  is  con- 
vinced that  it  is  a  pursuit  which  wastes  that  precious  time, 
whicli  Heaven  has  given  us  for  rational  or  useful  purposes  ; 
or  because  it  cherishes  a  spirit  of  covetousness,  and  an 
unjust  desire  to  obtain  our  neighbour's  property,  without 
giving  him  an  equivalent.  If  the  man's  mind  were  changed, 
so  as  to  view  gambling  in  this  light,  he  would  then  repent 
and  leave  it  off,  whether  he  lost  or  won. 

The  same  reasoning  is  applicable  to  any  vice,  which  in- 
jures, either  gradually  or  suddenly,  our  property,  or  our 
health,  or  our  good  name  in  the  world ;  such  as  the  exces- 
sive use  of  intoxicating  liquors,  or  the  irregular,  extrava- 
gant, or  unnatural  indulgence  of  the  sensual  appetite. 
When  a  man  has  squandered  away  his  money,  or  brought 
upon  himself  some  loathsome  disease,  or  made  himself 
slimmed  and  despised  for  his  intemperance  and  debauchery, 
he  may  then  change  his  opinion  of  these  vices,  because  of 
their  bad  consequences,  and  only  for  that  reason ;  and  if  he 
leave  them  off,  it  is  not  because  he  desires  to  obey  the  will 
of  God ;  and  therefore,  in  this  case,  he  still  loves  these 
vices,  and  almost  hates  Divine  Providence,  for  having 
made  the  consequence  of  vice  to  be  misery.  In  such  a 
state  of  mind  as  this,  a  man  who  is  even  sick  and  dying  by 
the  consequence  of  his  own  vice,  however  sorry,  and 
fretted,  and  ashamed  he  may  be,  has  not  undergone  that 
change  of  opinion  and  liking  which  constitutes  true  re- 
pentance. This  man's  anger,  and  vexation,  and  grief,  is 
what  the  Apostle  calls  the  sorrow  of  the  world,  which 
worketh  death;  a  sort  of  atheistical  sorrow,  which  still 
allows  a  man's  heart  to  remain  far  off  from  God.  This  is 
the  lowest  form  and  degree  of  that  which  appears  like  re- 
pentance, for  it  has  regard  only  to  the  natural  evils  which 
are  the  consequence  of  vicious  conduct,  and  does  not  at  all 
regard  vice  as  a  sin  against  God.  Perhaps  such  a  state 
of  mind  should  not  be  called  repentance,  but  remorse. 

But  suppose  a  man's  mind  so  far  changed,  as  to  con- 
sider all  violations  of,  or  deviations  from,  the  divine  law, 
as  subjecting  him  to  the  punishment  that  is  to  be  inflicted 
after  death ',  and,  at  the  same  time,  this  man's  mind  not 

F 


66  DISCOURSE    VII. 

so  far  changed  and  enlightened,  as  to  perceive  the  excel- 
lence, and  goodness,  and  amiableness  of  the  divine  charac- 
ter ;  and  the  justice,  and  reasonableness,  and  happy  ten- 
dency, of  what  Heaven's  law  requires ;  although  that  man 
may  be  afraid  of  the  consequences  likely  to  follow  his 
wicked  life,  or  his  impious  thoughts,  still  his  heart  does  not 
hate  evil,  but  only  dreads  the  consequences,  and  feels  aver- 
sion to  God  who  has  threatened  these  consequences.  And 
Avhen  such  a  man  is  sorry,  and  seems  to  repent,  his  re- 
pentance has  not  yet  assumed  the  form  and  degree  that 
constitutes  true  and  saving  repentance.  I  am  afraid  you 
will  say  that  I  am  refining  too  much,  and  as  long  as  a  man 
is  sorry  for  his  sins,  it  is  no  matter  what  the  exact  reason 
of  it  may  be.  However,  if  you  consider  that  the  first  and 
great  commandment  is  to  love  God,  it  will  appear  plain  to 
you,  that  the  mind  v^hich  thinks  the  Divine  Being  has 
given  too  strict  laws,  and  annexed  too  severe  punishments, 
must  rather  feel  aversion  or  hatred  to  God,  than  love  to 
him.  And,  therefore,  a  greater  change  of  mind  is  requisite 
to  bring  a  man  near  to  God,  which  is  the  effect  of  true 
repentance. 

The  Divine  Being  is  a  holy  and  righteous  Sovereign. 
He  made  the  universe,  and  he  made  man  ;  therefore  his 
controul  over  man  is  most  just.  The  Almighty  is  infinitely 
wise  and  good,  therefore  the  laws  which  he  prescribes, 
whether  they  regard  our  own  persons,  our  behaviour  to  our 
fellow  creatures,  or  the  affections  we  ought  to  cherish  to- 
wards our  Makei',  must  be  infinitely  good,  and  conducive 
to  our  happiness  ;  but  since  God's  laws  are  just  and  good, 
our  obedience  should  be  cheerful  and  willing;  not  with 
feelings  such  as  a  slave  must  have  towards  a  tyrannical 
master,  but  such  as  a  dutiful  child  should  cherish  towards  a 
virtuous  and  kind  parent.  Not  to  be  obedient  to  the 
divine  law,  is  the  most  wicked  rebellion  against  just  autho- 
rity, and  a  most  presumptuous  pretence  that  we  know 
better  M'hat  is  good  for  us,  than  He  who  made  us. 

Now,  when  a  man's  mind  is  so  changed,  that  he  does  not 
consider  the  laws  of  religion  and  virtue  as  restraints  upon  . 
his  pleasure  or  his  profit,  nor  hindrances  of  his  happiness,  but, 


JOY   IN    HEAVEN.  67 

contrarywise,  he  thinks  "God's  service  perfect  freedom;" 
he  then  thinks  his  past  disobedience  the  result  of  inex- 
cusable ignorance,  presumption,  wilfulness,  and  ingratitude. 
Further,  when  such  a  man  thinks,  not  only  of  the  Divine 
Perfections — God's  infinite  excellence,  wisdom,  and  good- 
ness, but  also  of  the  wonders  of  redeeming  mercy,  mani- 
fested in  our  Saviour ;  he  feels  still  more  ashamed,  and 
humble,  and  sorry  for  his  past  folly  and  wickedness,  and 
for  his  daily  sins  and  transgressions.  There  is  such  a 
change  passed  on  his  mind,  that  he  does  not  wish  to  sin  any 
more.  It  is  not  only  the  consequences  of  vice  and  irreli- 
gion  that  he  dreads — he  hates  every  false  and  every  wicked 
way.  He  desires  to  confess,  with  "  shame  and  confusion  of 
face,"  his  manifold  presumptuous  sins,  and  to  use  means 
henceforward  to  yield  obedience,  from  a  sense  of  duty  and 
gratitude  ;  to  return  as  a  rebel  pardoned  by  his  king ;  as  a 
prodigal  son  received  by  a  kind  father. — And  look  at  the 
case  of  the  prodigal,  as  stated  by  our  Saviour. 

The  prodigal  began  his  career  in  a  spirit  of  ungrateful 
pride  and  self-sufficiency ;  abandoned  his  father's  house, 
and  sought  for  happiness  in  jovial  and  riotous  living,  far  off 
from  his  real  friends  and  his  home ;  in  the  same  manner 
as  guilty,  foolish,  proud  man  does,  who  labours,  as  in  the 
very  fire,  to  attain  happiness,  sometimes  from  the  accumu- 
lation of  money,  or  from  sensual  pleasures,  or  the  distinc- 
tions and  honours  of  this  life,  and  ever  disappointed,  still 
pursues  the  fleeting  shadow. 

The  prodigal's  wants  and  misery  happily  humbled  his 
proud  heart,  and  brought  him  to  himself,  to  a  right  under- 
standing of  his  father's  kindness,  and  the  happiness  of 
home;  then  he  repented;  his  mind  was  changed;  and  he 
came  to  this  happy  resolution — "  I  will  arise  and  go  to  my 
Father,  and  will  say  unto  him.  Father  !  I  have  sinned 
against  heaven,  and  before  thee,  and  am  no  more  worthy  to 
be  called  thy  son  ;   make  me  as  one  of  thy  hired  servants." 

Here  there  was    no   design  to  excuse,   much  less  to 

justify  himself.     No  apology  on  account  of  his  youth,  no 

pretence  about  having  a  good  heart,  notwithstanding  his 

former  pride,  and  ingratitude,  and  wilfulness.     No  !  this 

f2 


68  DISCOURSE   VII. 

example  of  a  sincere  penitent  represents  him  as  resting 
his  plea  entirely  on  the  goodness  and  mercy  of  his  Father. 
He  still  retains  the  language  of  the  filial  relation,  although 
he  acknowledges  that  he  has  no  claim  to  it.  "  Father 
(said  he)  I  am  unworthy  to  be  called  thy  son ;  but,  O  give 
me  in  my  Father's  house,  a  servant's  place."  Here  is  a 
spirit  of  the  deepest  humility  and  self-abasement,  and  an 
acknowledgement  of  his  Father's  goodness.  Here  sorrow, 
shame,  affection,  hope,  all  vpork  together  in  this  man's 
breast,  and  bring  him  back  again  to  his  duty.  He  did  not 
stay  in  a  distant  country,  and  send  apologies  to  his  Father. 
No,  he  arose  and  came  himself.  And  how  was  he  received? 
With  a  frown  ?  No  !  was  he  upbraided  for  the  past,  and 
put  in  a  course  of  trial  to  see  how  he  would  behave  for  the 
future  ?  No  !  When  he  was  yet  a  great  way  off,  his 
Father  saw  him,  and  had  compassion,  and  ran,  and  fell  on 
his  neck  and  kissed  him,  and  brought  him  to  the  home  he 
had  deserted,  and  took  away  his  filthy  ragged  garments, 
and  gave  him  good  clothes,  and  shoes,  and  a  ring;  and 
having  found  alive  a  lost  son,  whom  he  lamented  as  dead, 
iTe  made  a  feast,  and  filled  his  whole  house  with  joy. 

And  does  this  at  all  represent  a  lost  sinner's  case  ? 
Yes  !  Our  blessed  Saviour  says,  "  Joy  shall  be  in  heaven 
over  one  sinner  that  repenteth." 

How  different  are  the  sentiments  entertained  in  heaven 
and  on  earth.  Alas  !  who  is  there  amongst  men  who  much 
cares  whether  a  fellow  sinner  repents  or  not ;  and  how  many 
are  there  ever  ready  to  despise  and  mock  the  man  who 
seems  at  all  concerned  about  his  sins.  This  world,  and 
wicked  men  and  women,  are  like  the  people  of  the  far 
country,  where  the  prodigal  wasted  his  substance  with 
riotous  living ;  and  when  he  began  to  be  in  want,  none 
cared  for  him ;  the  brute  beasts  were  more  regarded  than 
he  was.  He  fain  would  have  filled  his  belly  with  the  husks 
which  the  swine  did  eat,  and  no  man  gave  unto  him.  But 
heaven  is  like  the  prodigal's  home;  in  that  place  there  is 
still  a  kind  concern  about  him.  Oh,  what  compassion ! 
The  Spirit  of  God  strives  with  sinning  man ;  the  Spirit  is 
grieved  by  man's  wickedness;    the  Son  of  God  died  for 


JOY  IN  HEAVEN.  69 

man  ;  and  all  heaven  rejoices,  (there  is  joy  in  the  presence 
of  the  angels  of  God,)  when  sinful  man  repents,  i.  e.  when 
man,  at  first,  out  of  his  mind,  and  wandering  far  off  from 
his  heavenly  Father's  home  5  feeding  on  ashes,  or  trying  to 
11  his  stomach  with  husks  ;  trying  to  find  happiness  in 
drunkenness,  in  debauchery,  or  in  riches,  or  in  worldly 
distinctions,  and  such  like  low  and  grovelling,  or  vain 
and  unsatisfying  pursuits: — When  he  comes  to  himself, 
is  restored  to  his  right  viind,  and  right  judgment,  and 
arises,  and  goes  to  his  heavenly  Father,  and  confesses  his 
follies  and  his  sins,  and  forsakes  them  ;  then  there  is  joy  in 
heaven  on  his  account. 

There  are  some  self-righteous,  self-conceited  people, 
such  as  the  Pharisees  were,  in  our  Saviour's  days,  who, 
like  the  returning  prodigal's  elder  brother,  think  there  is 
far  too  much  ado  made  about  a  sinner's  repenting ;  they 
do  not  care  whether  he  repents  or  not ;  and  they  censure 
those  who  are  a  little  anxious  to  induce  him  to  repent ; 
and  they  are  angi*y  because  there  is  such  a  fuss  made  about 
a  worthless  wretch,  (perhaps  some  poor  drunken  sailor,) 
who  does  actually  repent,  and  come  to  his  heavenly  Father, 
penitent,  sober,  and  in  his  right  mind. 

That  such  self-righteous,  cold-hearted  people,  are  very 
wrong  is  very  evident,  unless  it  be  pretended  that  they  are 
wiser,  and  better,  and  more  rational,  than  the  all-wise 
God  and  his  holy  angels  ;  but  this  is  too  shocking  and 
blasphemous  even  to  be  imagined. 

And,  further,  it  is  a  very  plain  inference  from  this  sub- 
ject, that  a  man's  repenting,  or  not  repenting,  is  a  matter 
of  great,  of  vast  importance  ;  for  in  heaven  trifling  or  small 
matters  cannot  cause  joy  or  grief.  And  observe,  it  is  not 
the  repentance  of  a  whole  family,  or  of  a  whole  nation, 
that  is  said  to  give  joy,  but  even  the  repentance  of  one 
sinner  causes  this  joy.  Oh,  yes  !  it  must  be  true,  that 
real  lepentance  is  connected  with  the  saving  of  a  soul,  an 
immortal  spirit,  from  eternal  misery,  and  the  preparing  it 
for  eternal  happiness.  And  is  not  this  enough  to  make 
angels  glad  ?  is  not  this  sufficient  to  cause  joy  in  heaven  ? 
for  heaven  is  the  land  of  benevolence  and  compassion. 


70  DISCOURSE  VII. 

It  should  ever  be  remembered  that  repentance,  in  some 
cases,  is  unavailhig ;  and  repentance,  even  in  cases  where 
it  is  admissible,  may  be  deferred  till  it  is  too  late.  When 
man  violates  the  laws  of  his  fellow-creatures,  it  often 
happens  that  his  repentance  will  not  prevent  his  punish- 
ment. There  is  no  proof  that  when  the  angels  sinned, 
they  were  allowed  to  repent.  And  when  a  man  has,  by 
vicious  excesses,  ruined  his  health,  repentance,  and  even 
reformation,  will  not  always  restore  him  to  health. 

But,  in  reference  to  man's  salvation,  the  mediatorial 
work  of  our  Saviour,  his  death  and  sufferings  in  our 
stead,  have  made  repentance  admissible.  He  came  to 
call  sinners  to  repentance  j  his  servants,  the  ministers  of 
religion,  are  directed  to  go  into  all  the  world,  and  proclaim 
the  good  tidings,  that  the  work  of  redemption  is  finished ; 
and  now  God  "  commands  all  men,  every  where,  to  repent." 
The  good  angels  are  interested  about  man's  repentance; 
and  when  but  o?ie  repents,  there  is  joy  in  their  presence. 
Thus,  all  that  are  divine  and  good,  in  heaven  and  on 
earth,  are  moved  about  one  man's  salvation  or  condemna- 
tion. Their  united  admonition  and  entreaty,  is,  "  Repent 
and  believe  the  Gospel,  and  thou  shalt  be  saved."  To  the 
returning  penitent,  then,  there  is  no  hindrance — none  such 
need  despair.  No  returning  prodigal  will  ever  be  rejected: 
quite  the  contrary,  he  ^vill  be  received  with  demonstrations 
of  joy. 

I  have  only  one  caution  to  suggest ;  let  no  one  defer 
repentance ;  for  death  may  surprise  thee,  and  there  is  no 
repentance  in  the  grave.  The  axe  is  laid  ready  at  the  root 
of  the  tree  ;  if  it  bring  not  forth  good  fruit,  it  will  ere  long 
be  cut  down  and  cast  into  the  fire.  To  delay  repentance  is 
not  the  suggestion  of  a  friend,  but  of  an  enemy.  It  is  a 
suggestion  that  comes  from  the  destroyer  of  men's  souls — 
the  father  of  lies.  Take  the  resolution  at  once,  and,  look- 
ing to  God's  Holy  Spirit  for  help,  say,  "  I  will  arise  and 
go  to  my  Father ;"  for  you  have  the  Saviour's  word  for  it, 
that  you  will  be  welcomed  with  joy  :  the  act  of  faith  and 
repentance  will  make  Heaven  glad;— and  then,  O  man  !  do 
thou  go  and  bring  forth  fruits  meet  for  repentance. 


JOY   IN    HEAVEN.  71 

ExJiortation  delivered  in  England. 

And  one  of  the  meet  and  becoming  fruits  of  repentance 
is  an  anxious  desire  to  bring  othei's  to  repentance.  A  sort  of 
missionary  spirit  is  the  general  result  of  true  repentance. 
A  gracious  state  in  this  world  is  sometimes  said  to  be  glory 
begun,  or  an  incipient  degree  of  the  same  sort  of  sentiments, 
affections,  and  joys  as  will  be  experienced  in  heaven.  Now 
if  sinless  angels  rejoice  in  the  return  of  one  human  crea- 
ture to  obedience  and  duty  through  the  blessed  Redeemer, 
is  it  credible  that  a  gracious  soul  in  this  life  can  be  indiffe- 
rent to  the  repentance  of  sinners  ?  and  if  not  indifferent  to 
the  effect,  neither  can  such  a  person  be  indifferent  to  the 
means.  To  bring  sinners  to  repentance  is  to  co-operate 
with  God,  who  wills  not  the  death  of  a  sinner,  but  rather 
that  he  shoidd  repent,  return,  and  live.  To  use  means  to 
bring  sinners  to  repentance  is  to  co-operate  with  the  Divine 
Redeemer  and  with  the  Holy  Spirit  5  it  is  to  glorify  God, 
and  to  cause  joy  in  heaven. 

By  a  missionary  spirit,  I  mean  a  desire  to  win  souls  to 
Christ,  to  bring  men  to  repentance ;  to  find  a  sacred  delight, 
to  feel  (as  our  text  suggests)  a  seraphic,  an  angelic  joy  in 
the  good  tidings  of  sinners  being  brought  to  repentance. 

Those  Christians  who  take  no  sort  of  interest  in  the 
news  of  a  sinner  repenting,  who  will  not  aid  in  any  means 
to  bring  sinners  to  repentance,  who  will  neither  give  their 
personal  services  to  call  men  to  repent,  nor  join  with  God's 
people  to  pray  that  a  spirit  of  repentance  may  be  poured  out 
upon  the  nations,  nor  contribute  of  their  property  to  send 
forth  the  heralds  of  salvation — are  wanting  in  some  of  the 
best  evidences  of  the  reality  of  their  Christianity.  Here 
is  a  work  that  makes  heaven  glad;  but  they  are  frigid  and 
careless  about  it — it  affords  them  no  joy.  What  proof  then 
do  they  give  of  a  fitness  for  heaven  ? 

Repentance  and  remission  of  sins  are  to  be  proclaimed 
in  God's  name  amongst  all  nations  ;  and  Heaven  wills  that 
one  man  should  be  the  medium  of  conveying  this  proclama- 
tion to  others  j  and  yet  there  are  professed  disciples  of  the 


72  DISCOURSE   VIL 

Saviour  who  will  not  at  all  aid  this  divine  cause.     In  such 
cases,  is  there  not  a  manifest  lack  of  real  Christianity  ? 

On  the  other  hand,  how  great  is  the  encouragement  to 
the  missionary  spirit  amidst  apparently  small  results. 
Whole  districts,  tribes,  and  nations  may  not  be  converted  ; 
but  the  repentance  of  one  siimer  causes  joy  in  heaven. 
And  although  multitudes  may  not  throng  the  road  of  true 
repentance,  a  solitary  traveller  attracts  the  attention  of 
angels,  and  fills  their  hearts  with  joy. 

And  since  angels  derive  joy  from  the  repentance  of  sin- 
ners, they  must  look  with  complacency  on  the  use  of  scrip- 
tural means  to  enlighten  the  human  mind,  to  convince  the 
conscience  of  the  evil  of  sin,  and  to  bring  men  to  repent- 
ance. And  therefore  the  zealous  evangelist  at  home,  in  his 
own  town  or  neighbourhood,  as  well  as  the  friends  of 
Christian  Missions  to  foreign  lands,  need  not  much  regard, 
nor  need  be  much  discouraged  by  human  censure,  or  by 
man's  neglect. 

Since  human  affairs  are  known  to  the  angels — who  in- 
deed are  ministering  spirits,  sent  forth  to  minister  to  the 
heirs  of  salvation — and  this  knowledge  cannot  be  by  any 
powers  approaching  omniscience,  it  follows  that  spiritual 
beings  must  traverse  the  universe,  and  communicate  know- 
ledge to  each  other.  And  if  angels  communicate  the  affairs 
of  our  world  to  each  other,  why  may  not  they  communicate 
such  knowledge  to  the  spirits  of  just  men,  that  have  attained 
the  perfection  of  a  heavenly  state  ? 

1  see  no  reason  to  answer  this  question  in  the  negative; 
at  the  same  time,  I  do  not  presume  to  make  any  positive 
affii'mation  concerning  what  is  not  expressly  I'evealed.  But 
the  probability  of  this  knowledge  and  intercourse,  may  be 
viseful  in  leading  our  meditations  more  frequently,  and  more 
impressively,  to  the  invisible  state  ;  and  may  prevent  our 
being  so  much  absorbed,  as  men  too  frequently  are,  Avith 
sublunary  things.  O,  my  fellow- sinners — my  Christian 
brethren,  all  heaven  is  concerned  for  our  eternal  welfare : — 
forbid  it,  O  blessed  God !  that  we  should  be  stupid  and  un- 
concerned. 


DISCOURSE    VIII. 


WIUTTEN    IN    THE    INDIAN    OCEAN,    JAN.    2,    1824. 


INTRODUCTION. 

[It  is  the  annual  custom  for  two  of  the  shins  from  China  to 
carry,  on  their  way  home,  stores  to  the  Cape  of  Good  Hope, 
The  \yaterloo,  in  the  season  1823  and  24,  was  one  of  those. 
Anticipating  a  short  stay  at  the  Cape,  (which  indeed  proved 
to  be  only  four  days,)  Dr.  Morrison  prepared  the  following-  dis- 
course for  the  African  Missionaries  connected  with  the  London 
Missionary  Society. 

The  Rev.  Dr.  Philip,  Resident  Agent  at  the  Cape  for  the 
Missions,  was  then  in  the  interior,  awaiting  at  the  difterent  sta- 
tions, his  Majesty's  Commissioners,  who  were  making  a  tour  of 
the  Colony.  However,  several  Missionaries,  the  Rev.  Mr.  Mof- 
fat and  others,  were  then  at  the  Cape,  residing  in  Dr.  Philip's 
house,  adjoining  a  Chapel  which  he  had  built.  Mrs.  Philip,  a 
pious  and  amiable  lady,  exerted  herself  to  the  utmost,  anel  be- 
yond her  strength,  to  render  the  families,  then  "  quartered"  upon 
her,  as  comfortable  as  possible. 

On  the  Thursday  evening,  Jan.  2;)th,  1B24,  an  accustomed 
service  took  place  in  the  Chapel,  and  the  strangej:  from  China 
was  expected  and  pressed  to  address  the  Congregation.  He 
readily  assented,  but  the  intense  heat  of  Cape  Town,  and  the 
fatigue  of  walking  about  its  streets,  and  paying  the  usual  re- 
spects to  the  local  authorities,  induced  a  severe  head-ache,  to 
which,  from  childhood,  he  has  been  in  all  climates  constantly 
subject;  and  it  was  totally  impossible  that  he  could  even  read 
the  discourse  which  he  had  prepared. 

Under  these  circumstances,  Mr.  Moffat,  instead  of  preach- 
ing a  Sermon  of  his  own,  read  to  the  people  the  following  Dis- 
course. And  the  Rev.  Mr.  Faure,  Dutch  Clergyman  at  the 
Cape,  who  was  present,  took  a  copy  for  the  purpose  of  translat- 
ing it  into  the  Dutch  language. 

Cape  Town,  to  an  Asiatic,  appears  quite  European  ;  or  if  not 
quile  European,  so  nearly  allied  to  Europe,  as  to  seem  European 
to  an  old  Indian.     The  closeness  of  the  houses,  occasioned  by 


74  DISCOURSE  VIII. 

the  inhabitants  shutting;  every  door  and  window  to  keep  out  the 
clouds  of  dust  and  sand,  was,  to  people  from  the  high  seas,  per- 
fectly intolerable.  Capt.  Alsager  and  the  writer  of  this  were, 
on  one  occasion,  shewn  into  a  room  to  await  the  appearance  of 
the  master  of  the  house,  where  they  could  scarcely  breathe,  and 
consequently  retreated  to  the  door- way  and  there  took  their 
stand  till  some  external  air  was  admitted  into  the  chamber.] 


MISSION  OF  BARNABAS  AND  SAUL. 


Acts,  xiii.  1,  2,  3. 

"  Now  there  ivere  in  the  church  that  was  at  Antioch,  certain 
prophets  and  teachers ;  as  Barnabas,  and  Simeon  that  was 
called  Niger,  and  Lucius  of  Cyrenc,  and  Blanaen,  ivhich  had 
been  brought  up  with  Herod  the  tetrarch,  and  Saul.  As  they 
ministered  to  the  Lord,  and  fasted,  the  Holy  Ghost  said.  Se- 
parate me  Barnabas  and  Saul  for  the  work  whereunto  I  have 
called  them.  And  when  they  had  fasted  and  prayed,  and  laid 
their  hands  on  them,  they  sent  them  away." 

W  HEN  it  is  remembered,  that  the  prophets  declared  the 
Messiah  should  be  for  a  light  to  the  Gentiles,  and  for  salva- 
tion to  the  ends  of  the  earth,  Is.  xlix.  6j  that  the  angels 
at  the  Saviour's  birth  declared  the  Saviour's  advent  was 
good  tidings  to  all  people,  Luke  ii.  10;  and  that  Jesus,  when 
ascending  to  Heaven,  commanded  his  Gospel  to  be  taught 
to  all  nations — it  is  surprising  how  slow  of  apprehending 
this  essential  truth  the  first  Jewish  Christians  were.  Eight 
years  elapsed  before  any  of  the  Africans  attended  to  this 
command  to  preach  to  the  Gentiles — and  then  Peter  re- 
quired an  express  revelation  from  heaven  to  induce  him  to 
go  to  a  Roman  militaiy  officer,  Cornelius — and  when  he  did 
do  so,  the  Apostles  and  brethren  at  Jerusalem  censured  him 
for  it }  and  still  no  Church  was  formed  amongst  the  Gentiles 


MISSION  OF  BARNABAS  AND  SAUL.  75 

until  persecution,  which  arose  about  Stephen,  scattered  the 
disciples ;  and  even  then  some  of  them,  who  came  as  far  as 
Antioch,  preached  the  word  to  no7ie  but  unto  the  Jews  only, 
(xi.  19.)  However,  eventually  some  men  of  Cyrene, 
(Africans,)  for  Cyrene  was  a  place  in  Africa,  "  spake  unto 
the  Grecians  preaching  the  Lord  Jesus ;" — and  the  "  hand  of 
the  Lord  was  with  them,  and  a  great  number  believed" — 
and  then  a  Gentile  Church  was  formed  at  Antioch,  and  with 
this  first  Gentile  Church,  raised  by  African  preachers,  ori- 
ginated the  name  Christian,  as  a  designation  applied  to 
Christ's  disciples — and  from  this  same  Church  the  first 
Mission  was  sent  out.    We  shall  notice, 

I.  The  persons  employed  on  this  Mission, 

IL  Their  dedication  to  the  work. 

in.  The  field  of  their  labour. 

IV.  Their  manner  of  executing  the  work. 

I.  TJie  2)ersons  employed  on  this  Mission  were  Paul  and 
Barnabas.  Of  Barnabas  little  is  recorded,  Paul's  history  is 
well  known.  From  the  circumstance  of  the  people  of  Lys- 
tra  having  supposed  Barnabas  to  be  their  god  Jupiter,  and 
Paul  to  be  the  god  Mercurius,  the  patron  of  eloquence,  it 
is  likely  that  Barnabas  was  a  man  of  gravity  and  dignity  in 
his  manner,  less  prompt  in  his  elocution  than  Paul.  How- 
ever, these  two  missionaries  in  addition  to  their  natural  qua- 
lifications, possessed  supernatural  endowments  of  a  spiritual 
nature,  and  also  the  power  of  working  miracles  for  the  con- 
firmation of  the  truth.  Stiil  they  appear  to  have  been  sub- 
ject, occasionally,  to  the  same  bad  tempers  and  passions  as 
other  men;  for  when  about  to  go  on  a  second  Mission,  they 
differed  in  opinion  concerning  an  assistant,  and  contested 
the  point  so  sharply,  as  to  cause  a  separation.  Barnabas 
insisted  on  taking  his  relative  Mark  with  them,  and  Paul 
obstinately  refused  to  allow  it,  because  Mark  had  abandoned 
them  on  a  former  occasion. 

If  men  so  eminently  qualified,  so  richly  gifted,  so  express- 
ly appointed  or  called  by  Heaven,  manifested  such  unconcili- 
ating  tempers,  we  should  not  expect  an  entire  absence  of 


76  DISCOURSE   VIII. 

human  frailty  in  modern  Missionaries,  nor  be  discouraged 
when  strifes  occasionally  arise,  and  separations  take  place. 
However,  the  example  of  the  Apostles  in  this  matter  is  not 
for  imitation,  but  should  induce  watchfulness  and  caution? 
for  by  a  sinful  indulgence  of  temper,  these  two  divinely  se- 
lected servants  of  God  were  prevented  from  walking  to- 
gether in  love,  and  from  labouring  together  for  the  faith  of 
the  Gospel. 

Paul,  at  the  time  of  his  wonderful  conversion,  when  he 
saw  a  heavenly  vision,  was  told  by  Jesus,  that  he  would  be 
sent  to  the  Gentiles  to  open  their  eyes,  and  turn  them  from 
darkness  to  light,  and  from  the  power  of  Satan  to  God ;  and 
on  the  present  occasion,  when  at  Antioch  with  other  teach- 
ers, the  Holy  Ghost  said,  "  Separate  me  Barnabas  and  Saul, 
for  the  work  whereto  I  have  called  them,"  The  divine 
operation  on  the  human  spirit,  or  communications  from  the 
Spirit  of  God  to  the  soul  of  man,  is  a  doctrine  every  where 
taught  in  the  Bible  from  beginning  to  end;  sometimes  this 
influence  operates  in  a  manner  known  to  the  persons  so 
operated  on  or  influenced,  and  sometimes  not;  but  of  the 
Holy  Spirit's  work  in  striving  Avith  men,  in  regenerating  and 
changing  the  hearts  of  men,  in  suggesting  truth  to  the  mind, 
and  in  comforting  the  souls  of  men,  divine  Revelation  does 
not  admit  a  doubt.  In  every  age,  holy  men  of  God  have 
spoken  and  acted,  in  many  cases,  as  they  were  moved  by 
the  Holy  Ghost.  Not  that  the  Holy  Spirit's  influences  are 
in  all  places  and  all  times  alike,  for  in  divers  manners  God 
spake  in  times  past,  by  the  inspired  Prophets,  before  the  ~ 
coming  of  his  Son;  and  subsequently,  seeing  Jesus  pro- 
mised to  send  the  Comforter,  and  encouraged  the  children  of 
God  to  pray  for  the  Holy  Spirit,  it  is  manifest  the  Spirit's 
operations  continue  under  the  reign  of  the  Messiah,  that 
dispensation  or  method  of  divine  rule  under  which  we  live. 
However,  there  is  one  great  difference  in  the  ministration  of 
the  Spirit  in  ordinary  cases,  and  during  the  apostolic  age; 
his  suggestions  or  influences  are  not  in  later  ages  so  certain- 
ly ascertainable;  for  our  circumstances  are  different,  the 
written  word  has  long  been  complete,  and  it  must  be  our 
guide.     It  is  the  rule  according  to,  and  it  is  the  instrument 


MISSION  OF  BARNABAS  AND  SAUL.  77 

by  which  the  Holy  Spirit  works.  And  therefore  the  Holy 
Ghost  does  not  now  suggest  to  the  churches  the  names  of 
those  M'ho  are  to  be  employed  in  ministering  the  word  of 
life,  whether  that  be  in  Christendom  or  in  unchristianized 
lands,  but  gives  the  qualifications  requisite,  and  the  willing 
mind  to  which  intimations  the  churches  should  attend  with 
prayerful  watchfulness,  whilst  to  the  individual  concerned, 
the  most  abiding  and  most  satisfactory  evidence  of  being 
called  will  be  a  consciousness  of  unfeigned  scriptural  mo- 
tives, and  singleness  of  intention,  with  a  deep  sense  of  gra- 
titude to  God,  and  ardent  benevolence  to  men ;  a  readiness 
to  spend  and  be  spent  for  the  elect's  sake,  that  they  may 
obtain  the  salvation  which  is  in  Christ  Jesus,  with  eternal 
glory. 

II.  At  Antioch  Barnabas  and  Saul  were,  as  it  is  said  in 
our  text,  "  recommended  to  the  grace  of  God."  Notwith- 
standing the  express  call  of  the  Holy  Spirit,  received  whilst 
the  prophets  and  teachers  were  ministering  to  the  Lord  and 
fasting,  it  was  still  deemed  right  again  to  observe  a  season  of 
fasting  and  prayer,  at  which  "  they"  (the  prophets  and  teach- 
ers) laid  their  hands  on  the  two  Missionaries  before  sending 
them  away.  It  does  not  appear  in  the  Sacred  Scriptures,  that 
the  Jewish  Priests  were  ordained  by  any  peculiar  rite  3  but 
the  Levites  were  dedicated  by  the  laying  on  of  the  hands  of 
the  congregation.  Num.  viii.  10.  Moses,  at  the  appointment 
of  Joshua  to  be  his  successor,  received  this  command  from 
the  iVlmighty,  "  Take  thee  Joshua,  the  son  of  Nun,  a  man  in 
whom  is  the  spirit,  and  lay  thy  hand  upon  him,  and  give  him 
a  charge,  and  put  of  thine  honour  upon  him,  that  the  congre- 
gation may  be  obedient."  (Num.  xxvii.  20.)  In  the  New  Tes- 
tament, the  Bishops  and  Presbyters  were  appointed  by  the 
laying  on  of  hands  ;  but  '^Barnabas  and  Paul,"  (the  ^jwsfles 
as  they  are  called  in  chap.  xiv.  1 4.)  were  not  on  this  occa- 
sion first  commissioned  to  teach  and  to  preach  Jesus  Christ, 
and  therefore  the  circumstance  of  now  laying  hands  on  them 
is  the  more  remarkable. 

However,  what  is  of  the  greatest  importance  here  to  ob- 
serve is,  the  evident  anxiety,  the  earnest  desire  to  obtain,  by 


78  DISCOURSE   VIII. 

solemn  intercession,  the  co-operation  of  the  Ahnighty  arm. 
It  implies  a  strong  conviction  of  the  difficulty  of  the  work 
to  be  accomplished,  and  a  consciousness  of  merely  human 
efforts  being  inadequate.  This,  indeed,  has  been  the  senti- 
ment, and  this  the  feeling  of  all  God's  eminent  servants, 
from  Moses  to  Paul,  and  from  his  time  to  the  present  day. 
Moses  exclaimed,  "  Who  am  I,  that  I  should  go  to  Pharaoh, 
and  that  I  should  bring  forth  the  children  of  Israel  out  of 
Egypt!  How  shall  Pharaoh  hear  me,  who  am  of  uncircum- 
cised  lips !" — The  Prophet  Jeremiah  wished  to  decline  his 
arduous  office,  and  expostulated,  saying,  "  Ah,  Lord  God,  I 
cannot  speak,  for  I  am  a  child  !"  and  Paul,  referring  to  the 
ministry  of  "  Christ's  Gospel,"  exclaims,  "  Who  is  sufficient 
for  these  things."  Such  sentiments  and  feelings,  when 
arising  solely  from  humility  and  a  desire  to  obtain  divine 
aid,  are  exactly  what  they  should  be;  but  when  mixed  with 
timidity,  the  fear  of  man,  distrust,  the  love  of  ease,  and  such 
unhallowed  motives,  they  are  so  far  wrong,  and  not  to  be 
indulged.  When  they  are  sincere  and  accompanied  by  love 
to  God,  they  will  not  lead  a  man  to  decline  his  Lord's  ser- 
vice, but  will  lead  him  to  fasting  and  prayer  for  God's  help. 
And  then  he  may  say  with  humility,  "  If  thy  presence  go 
not  with  me,  send  me  not  up  hence."  And  so,  as  in  the 
cases  above  referred  to,  the  answers  from  heaven  will  be 
as  they  were  then,  gracious  and  encouraging.  The  Lord 
replied  to  Moses  thus,  "Certainly  I  will  be  with  thee — say 
not  I  am  not  eloquent,  for  who  hath  made  man's  mouth — 
have  not  I  the  Lord? — Now,  thei'efore,  go,  and  I  will  be  with 
thy  mouth,  and  teach  thee  what  thou  shalt  say."  Jeremiah 
received  for  answer,  '*  Say  not  I  am  a  child ;  thou  shalt  go, 
and  whatever  I  command  thee  speak.  Be  not  afraid  of  their 
faces,  for  I  am  tvith  thee.'"  And  when  Paul  besought  the 
Lord  for  help,  the  answer  given  him  was  this,  "  My  grace  is 
sufficient  for  thee." 

All  these  examples  should  operate  as  a  check  both  to  pre- 
sumption and  to  despondency,  wdien  men  are  engaged  in 
the  arduous  work  of  the  ministry.  In  the  employment  of 
humble,  sincere,  and  zealous  efforts,  as  directed  by  scripture 
precepts  and  examples,  let  the  Lord's  co-operation  be  sought 


MISSION  OF  BARNABAS  AND  SAUL.  79 

by  abstinence  and  prayer,  and  then  there  is  every  reason 
to  hope,  that  God  will  recognize  such  servants,  as  "  workers 
together  with  him."  Not  that  they  must  therefore  be  as 
successful  as  they  wish,  but  their  labour  in  the  Lord, 
shall  be  graciously  acknowledged  and  accepted. 

III.  The  field  of  labour^  occupied  by  Barnabas  and 
Saul,  on  this  first  mission,  was  confined  to  Asia  Minor : 
they  did  not  pass  into  Europe,  but  returned  to  Antioch  and 
Jerusalem :  and  after  Paul  went  forth  a  second  time,  he 
and  Silas  did  not  think  of  leaving  Asia,  till  the  vision  ap- 
peared to  them  of  a  Macedonian  Greek,  calling  and  be- 
seeching them  to  pass  over  to  Europe,  and  afford  help. 
Judea  was  a  province  of  the  Roman  empire,  and  beyond  the 
limits  of  that  empire  they  never  went.  Paul  was  a  Roman 
citizen,  and  he  never  quitted  the  Roman  empire ;  and  there 
was,  as  yet,  no  general  law  of  the  empire  against  the 
Christian  Missionaries  :  the  opposition  they  met  with,  was 
only  from  the  prejudices  and  enmity  of  their  fellow-sub- 
jects ;  to  whom,  occasionally,  the  local  magistrates  listened, 
and  lent  their  aid.  Being  permitted  to  travel  every  where, 
afforded  them  facilities,  such  as  indeed  all  Missionaries 
who  labour  in  the  British  empire  enjoy,  but  which  is  not 
the  case  with  those  in  some  Pagan  countries. 

It  is  observable  that  these  two  Missionaries,  although 
so  eminently  furnished  by  heaven  with  qualifications  for 
their  work,  and  under  no  necessity  to  learn  a  foreign  lan- 
guage, did  not  go  without  an  assistant ;  or,  as  he  is  called, 
a  *' minister,"  one  to  serve  and  assist  them.  Moses  had 
Joshua  for  his  minister  during  his  life-time,  and  for  his  suc- 
cessor after  his  death.  Elijah  had  Elisha  to  minister  to 
him,  and  serve  him,  and  to  succeed  him ;  and  when  the 
kings  of  Judah,  Israel,  and  Edoni,  enquired  for  a  Prophet 
of  the  Lord,  Elisha  was  pointed  out,  as  he  who  had  poured 
water  on  the  hands  of  Elijah  ;*  i.  e.  performed  for  him  the 

*  In  Java,  and  other  countries  of  the  East,  it  is  still  the  usage  for 
an  attendant  to  "pour  water  on  the  hands"  of  a  person  when  washing; 
under  the  same  idea  of  cleanliness,  as  is  suggested  by  bathing  in  a 
running  stream;  instead  of  bathing  in  stagnant  water. 


80  DISCOURSE    VIIT. 

duties  of  a  domestic  servant.  In  ancient  scriptural  times, 
and  in  modern  Asia  still,  the  relations  of  Preceptor  and 
Scholar,  of  elder  and  younger,  always  carried  with  them 
the  idea  of  principal  and  helper  ;  of  one  who  is  served,  and 
of  one  who  ministers  to  the  other ;  in  the  whole  of  which 
is  preserved  a  spirit  of  reciprocal  affection  and  kind  efforts, 
united  to  promote  the  good  of  both,  in  the  pursuit  of  some 
common  end.  It  is  not  the  relation  of  lord  and  slave,  or 
of  a  tyrannical  master  and  an  oppressed  servant ;  but  still 
of  one  who  directs,  and  of  another  who  is  directed. 

The  spirit  of  modern  Missionaries  have  so  generally 
spurned  at  this  sort  of  relation,  although  so  perfectly  scrip- 
tural, and  so  evidently  rational,  and  honourable  to  both 
parties  ;  they  have  robbed  themselves  of  the  comfort,  and 
advantage  to  the  cause,  which  its  adoption  would  have 
ensured ;  and  strifes,  and  divisions,  have  been  the  conse- 
quence of  its  rejection ;  and,  thereby,  consecutive  labours 
being  intermitted,  the  good  cause  has  been  injured. 

IV.  The  manner  in  which  Barnabas  and  Saul,  with 
Mark  for  their  minister,  executed  the  mission,  or  fulfilled 
the  work  to  which  they  were  appointed,  is  stated  at  consi- 
derable length,  and  affords  example  and  instruction,  to  all 
persons  who  have  similar  duties  to  perform,  and  to  all 
churches  who  send  forth  Missionaries. 

With  such  qualifications,  and  such  powers  as  they 
possessed,  and  with  such  an  express  warrant  from  heaven 
to  undertake  the  mission,  many,  now-a-days,  would  anti- 
cipate that  he  who  sent  them  would  smooth  down  every 
rugged  difficulty,  and  incline  all  hearts  to  give  them  a 
ready  reception.  But  this  was  not  the  case.  At  Paphos, 
on  the  island  of  Cyprus,  a  fellow-countryman  of  their's, 
a  false  prophet,  opposed  them,  and  used  all  his  influence 
with  the  Roman  Pro-cotisul  against  them.  At  Pcrga,  their 
assistant,  John  Mark,  abandoned  them.  At  Antioch,  in 
Pisidia,  their  countrymen,  the  Jews,  stirred  up  the  religious 
ladies,  (the  devout  and  honourable  women,)  and  the  rulers 
of  the  city,  and  raised  a  persecution  against  Paul  and  Bar- 
nabas, and  expelled  them  out  of  their  coasts.   At  Iconium, 


MISSION  OF  BARNABAS  AND  SAUL.  81 

the  Gentiles  and  the  Jews  also,  with  their  rulers,  made  an 
assault  upon  them,  to  use  them  despitefuUy  and  to  stone 
them.  Not  content  with  this  degree  of  enmity,  these 
Jews  followed  Paul  and  Barnabas  as  far  as  the  region  about 
Lystra  and  Derbe,  probably  a  hundred  miles  from  Iconium, 
and  persuaded  the  people  to  attempt  the  murder  of  the 
Apostles ;  and  they  actually  stoned  Paul,  and  dragged  his 
body  out  of  the  city,  supposing  he  had  been  dead.  Paul, 
indeed,  from  the  time  that  he  became  a  Christian,  was  not 
only  in  labours  abundant ;  but  was  also,  at  different  times, 
in  stripes  above  measure,  scourged  severely  ;  was  frequently 
imprisoned,  and  often  exposed  to  death;  in  perils  from 
robbers,  from  his  own  countrymen,  from  heathens,  from 
false  Christians  ;  and  he  met  difficulties  hi  all  places,  by 
land  and  by  sea,  in  the  city  and  in  the  wilderness.  He 
suffered  not  only  from  men,  but  also  from  the  elements — 
thrice  shipwrecked ;  exposed  to  hunger  and  thirst,  to  cold 
and  nakedness.  One  inference  from  these  things  is,  that 
opposition,  and  manifold  sufferings  endured  by  any  servant 
of  God,  do  not  indicate  that  it  is  the  will  of  Providence 
that  he  should  desist  from  preaching  the  Gospel. 

However,  although  Paul  persevered  in  his  work,  he  did 
not  always  remain  in  the  same  place,  nor  did  he  always  ad- 
dress the  same  people.  When  the  Jews  contradicted  and 
blasphemed,  he  and  Barnabas  gave  them  a  solemn  warning ; 
and  thenceforth,  at  that  place,  turned  their  attention  to  the 
Gentiles.  And  from  Iconium,  when  he  found  out  the  de- 
sign of  the  Gentiles  and  Jews,  to  unite  together  and  mur- 
der him,  he  fled,  and  went  elsewhere.  Although  a  perfect 
stranger  to  the  fear  of  man,  he  did  not  think  it  right  to 
throw  away  his  life ;  but  obeyed  the  precept,  "  When  they 
persecute  you  in  one  city,  flee  to  another,"  and  continue 
still  to  publish  the  Gospel. 

We  see  that  Paul  could  not  be  intimidated  by  ill  usage ; 
nor  could  he  be  flattered  by  the  admiration  and  adulation 
of  the  populace  and  pagan  priests.  When  the  Apostles, 
Barnabas  and  Paul,  heard  of  the  intention  to  honour  them 
as  the  gods  Jupiter  and  Mercury,  they  were  more  earnest 
than  ever  in  testifying  against  the  vanity  of  idols.     Chris- 

G 


82  DISCOURSE  VIII. 

tian  Ministers  and  Missionaries  have  not  in  every  age  imi- 
tated tiiese  eminent  servants  of  God ;  but  have  sometimes 
been  silenced  by  the  attentions,  flatteries,  and  favours  of 
immoral  men  possessing  wealth  or  power ;  they  have  en- 
tered into  a  sort  of  compromise  with  the  world :  The 
church  shall  receive  contributions,  and  external  respect, 
and  reverence,  and  dignity;  but  on  condition  that  the 
patrons  of  the  church  must  not  be  offended  by  uncourteous 
censures  for  their  vices,  their  vanities,  and  their  idols. 
The  world  is  very  willing  to  have  a  religion,  if  it  may  have 
its  vicious  indulgences  passed  over  in  silence.  It  Avill 
idolize  for  a  while  even  Christ's  Ministers,  whether  Bishops, 
or  Presbyters,  or  Apostles,  on  these  terms. 

But  neither  fear,  nor  flattery,  nor  ridicule,  could  silence 
Paul.  The  scoffing  philosophists  of  Athens  might  call  him 
"  a  babbler,"*  and  "  mock"  him  and  his  doctrine  ;  he  bore 
his  testimony  against  them,  and  /or  the  truth  faithfully ; 
and  then  left  them  that  he  might  go  and  address  others  on 
the  same  grand  and  awful  subjects.  May  all  Ministers 
and  Missionaries  be  enabled  to  follow  his  example  when 
assailed  in  these  several  ways. 

On  this  Mission  Barnabas  and  Paul  addressed  all  classes 
of  people,  and  used  a  variety  of  means,  exhortations,  and 
arguments.  They  went  first  to  the  lost  sheep  of  the  house 
of  Israel  who  were  scattered  abroad.  In  the  Jewish  Syna- 
gogue at  Antioch,  Paul  reasoned  out  of  the  Scriptures,  prov- 
ing that  Jesus  of  Nazareth  was  the  Messiah,  who  had  in  his 
death  and  resurrection  perfected  the  work  of  redemption, 
and  had  sent  the  word  of  salvation  to  them ;  and  he  declared 
that  through  Christ  they  now  had  preached  to  them  the 
forgiveness  of  sins,  but  they  who  despised  the  work  of  God 
should  perish. 

At  Lystrahe  reasoned  against  hero-worship  and  idolatry, 
from  the  principles  of  natural  religion,  and  exhorted  the 
people  to  turn  from  these  vanities  unto  the  living  God, 
who  made  heaven  and  earth,  the  sea,  all  things  that  are 
therein. 

*  ^ffejO^oXoyoc*     "  \'ulgar  prater." 


MISSION  OF  BARNABAS  AND  SAUL.  S3 

At  Thessalonica  Paul's  manner  was  to  go  every  Sabbath 
day  into  a  Synagogue  of  the  Jews,  and  reason  with  them 
out  of  the  Scriptures,  opening  and  alleging  that  Christ  must 
needs  have  suffered  and  risen  again  from  the  dead,  and  he 
declared  that  this  Jesus  whom  he  preached  was  the  Christ. 
At  Athens  he  disputed  in  the  Synagogue  with  the  Jews, 
and  with  the  devout  or  religious  people  ;  and  he  disputedin 
the  market-place  daily  with  those  that  met  him,  which  rous- 
ed the  attention  of  the  Epicurean  and  Stoic  philosophers, 
who  led  him  to  Areopagus,  where,  in  the  midst  of  Mars'  hill, 
he  declared  to  them  the  God  that  made  the  world,  who  was 
to  them  unknown.  He  insisted  on  the  doctrines  of  Provi- 
dence, man's  accountableness,  repentance,  and  a  future 
judgment,  to  be  executed  by  Christ  Jesus,  whom  God  raised 
from  the  dead. 

At  Corinth,  during  the  week-days,  Paul  worked  at  a  me- 
chanical trade  in  Aquila's  house*,  and  reasoned  in  the  Syna- 
gogue every  Sabbath,  and  persuaded  the  Jews  and  the 
Greeks — and  subsequently  in  a  private  house  he  remained 
a  year  and  six  months  teaching  the  word  of  God. 

At  Ephesus,  he  spake  boldly  in  the  Synagogue  for  the 
space  of  three  months,  disputing  and  persuading  the  things 
concerning  the  kingdom  of  God.  And  here  also  he  disputed 
daily  in  the  school  of  one  Tyrannus. 

These  labours  were  not  always  efficacious,  for  many  op- 
posed and  blasphemed,  and  divers  were  hardened  and  be- 
lieved not ;  but  his  efforts  were  not  wholly  in  vain,  for  in 
almost  every  place  there  were  some  who  believed  and  turned 
to  the  Lord. 

From  the  example  here  exhibited  to  us,  it  may  be  fairly 
inferred  that  the  Scriptures  warrant  a  variety  of  means  to 
be  employed  in  propagating  the  Gospel.  One  means  should 

*  The  duties  of  a  ISIinister  or  Missionary  are  generally  more  than 
enough  for  any  man's  qualifications  and  strength;  but  if  Paul  worked  at 
a  trade,  he  might  with  equal  propriety  have  traded  for  his  support;  and  if 
such  secular  employments  were  lawful  in  him,  I  know  not  why  a  Mission- 
ary may  not  attend  to  secular  affairs  for  his  own  support ;  nor  can  I  see 
the  principle  on  which  the  Jesuits'  trading  for  tiie  support  of  their  mis- 
sions is  censured,  provided  they  traded  honcstli/. 

g2 


84  DISCOURSE   VIII. 

not  be  exclusively  employed,  nor  only  one  manner  of  ex- 
hibiting divine  truth  be  used.     Some  Christians  say  that 
preaching  is  the  great  instrument  of  spreading  the  Gospel, 
and  despise  other  means.     Some  have  noticed  the  silent 
efficacy  of  the  Sacred  Scriptures,  and  do  not  allow  weight 
enough  to  oral  instruction.     Some  declaim  against  arguing 
and  disputing,  and  insist  that  a  simple  declaration  of,  or 
testimony  to  the  truth  is  best.     Now  it  appears  to  me  a 
mistake,  to  exalt  one  means  above  another,  for  they  all 
have  their  use  in  different  times,  places,  and  circumstances  ; 
and  christian  wisdom  consists  in  rightly  timeing  the  means, 
not  relinquishing  any  for  an  exclusive   adherence  to  one 
favourite  method.     Knowledge,  and  prudence,   and  piety, 
and  the  hand  of  the  Lord,  going  together,  will  effect  the 
work.     Worldly  wisdom  consists  in  the   employment   of 
insincere  specious  means,  or  crafty  arts,  and  implies  the 
exclusion  of^  divine  aid.      But  knowledge  and  prudence, 
learning  and  talents,  of  every  sort,  exerted  to  the  utmost, 
being  accompanied  with  a  simple-hearted  sincerity,  and  un- 
intermitted  reliance  on  the  Almighty  arm,  should  not  be 
called  "  worldly  wisdom."      The   wisdom    of  this  world, 
which  the  Bible  condemns,  consists  in  a  self-sufficient  em- 
ployment of  human  means  and  crafty  devices,  accompanied 
by  a  neglect  or  contempt  of  the  Holy  Spirit.     To  employ 
ignorance,  rashness,  and  a  froward  furious  zeal,  under  an 
idea  of  avoiding  "  worldly  wisdom,"  is  a  great  error;  and, 
therefore,  vre  conclude   no   means,  whether  consisting   of 
oral  instruction,  preaching,  teaching,  reasoning,  and  dis- 
puting; or  of  written  or  printed  communications,  the  Sa- 
cred Scriptures,  essays,  circular  letters,  and  so  forth,  should 
be  neglected.     The  modern  method  of  teaching  children, 
although  perfectly  justified  on  principle  and  by  precept,  is 
the  only  means  that  I  know  of  which  is  not  sanctioned  by 
express  example;  for  academies  or  colleges,  where  a  se- 
lect number  of  persons  are  constantly  with  preceptors,  are 
justified  by  the  example  of  our  Saviour  himself;  and  also 
by  the  Apostolic  Missionaries,  who  took  young  men  under 
their  care  to  assist,  and  to  be  instructed  and  fitted  for  the 
work.     That  these  had  no  fixed  abode,  or  stationary  build- 


MISSION  OF  BARNABAS  AND  SAUL.  85 

ing  in  which  they  taught,  appears  to  me  a  mere  circum- 
stance, which  does  not  affect  the  principle.  Modern  Mis- 
sionaries have  foreign  languages  to  study,  which  the  Apostles 
had  not;  and  it  is  absolutely  necessary  for  them  to  be  sta- 
tionary whilst  learning,  and  whilst  teaching  heathen  youths. 

Translations  of  the  Scriptures  are  sanctioned  by  the 
constant  use  made  of  the  sacred  writings,  by  our  Lord  and 
the  Apostolic  Missionaries ;  and  their  references  are  gene- 
rally made  to  a  translation  of  the  Old  Testament  into  the 
Greek  tongue.  For  it  is  the  meaning,  the  sense  of  the 
Scriptures,  that  is  to  be  regarded  as  sacred,  not  the  Hebrew 
or  Greek  words.  It  is  the  superstition  of  the  Romish 
Church  in  China  and  other  countries,  to  consider  the  Latin 
words,  "Pater,  Filius,  Spiritus  Sanctus,"  &c.  as  sacred, 
and  not  to  be  translated.  The  Budh  Priests,  in  China,  do 
the  same  with  many  of  the  Sanscrit  words  of  their  super- 
stition, and  do  not  translate  them.  Perhaps  Bishop  Lowth's 
idea,  (which  is  adopted  in  the  practice  of  some  Missionaries,) 
that  the  word  Jehovah  is  not  to  be  translated,  partakes  of 
the  same  superstition.  In  the  New  Testament,  the  word 
Jehovah  is  never  used,  but  is  translated  as  our  translators 
in  the  English  Bible  have  generally  done,  by  a  word  cor- 
responding to  Loi'd. 

The  employment  of  the  pen,  in  narratives,  memoirs, 
letters,  &c.  for  the  diffusion  of  divine  truth  in  the  earth,  is 
fully  justified  by  the  sacred  writings  themselves  ;  and  these 
writings  authorize  the  use  of  the  pen  and  the  press,  as  a  very 
eminent  means  of  preserving  and  diffusing  the  Gospel.  If 
any  comparison  were  to  be  drawn,  (a  proceeding  which  I  do 
not  advise,)  I  know  not  but  writing  would  appear  the  must 
efficient  means.  How  great  has  been  the  effect  upon  the 
human  mind  produced  by  the  Gospels,  or  memoirs  of  cur 
Saviour,  written  by  the  Evangelists,  and  the  epistles  or 
letters  M'ritten  by  Paul  and  the  other  vmters  of  the  New 
Testament ! 

But  although  this  be  admitted,  preaching,  that  is,  testify- 
ing to  men  by  the  living  voice,  the  gospel  of  the  grace  of 
God;  opening  and  expounding  the  Scriptures,  teaching  the 
things  concerning  the  kingdom  of  God,  reasoning  from 


86  DISCOURSE   VIII. 

principles  of  natural  religion ;  persuading,  and  if  necessary, 
disputing  with  the  opponents  of  the  truth,  is  never  to  be 
disused.     And  as  we  have  apostolic  example  for  preaching 
viva  voce,  so  we  have  apostolic  example  for  publishing  and 
defending  divine  truth  by  means  of  ivritten  essays  or  letters. 
If  we  take  into  account  the  permanent  utility  of  Paul's  letters 
for  eighteen  centuries  past,  it  would  probably  appear,  that 
he  converted  and  edified  more  persons  by  means  of  his 
letters,  than  he  did  by  all  his   preaching,  and  his  miracles, 
and  his  sufferings  put  together.     If  it  be  objected  that  the 
writings  of  Ministers  and  Missionaries,  and  private  Chris- 
tians can  never  be  compared  to  the  inspired  Gosj)els  and 
Epistles,  it  is  granted.     No  more  can  the  preaching  of  un- 
inspired ministers  be  compared  to  the  divine  sermons  of 
Jesus,  and  the  inspired  preaching  of  the  Apostles;  and, 
therefore,  when  we  argue   about  the  comparative  use  of 
means,  the  argument  still  holds  good :  inspired  letters  being 
compared  with  inspired  sermons;  and  uninspired  transla- 
tions and  essays,  compared  with  uninspired  preaching.    An 
induction  of  particular  facts,  as  given  in  church  history, 
from  the  days  of  the  Apostles  to  the  present  time,  would, 
I  doubt  not,  confirm  what  has  been  now  advanced  in  favour 
of  a  variety  of  means,  viz.  colleges  or  schools  of  the  pro- 
phets, translations    of    the    Bible    and  religious   writings, 
preaching  and  oral  teaching.     The  admirable  Luther  used 
all  the  three  means:  he  was  professor  of  divinity  at  the 
Wittemberg  University,  a  preacher  in  the  same  city,  and 
an  assiduous  writer  of  religious  essays  and  expositions  of 
sacred  writ,  by  all  of  which  means  he  converted  many  in- 
dividuals, and  reformed  the  religion  of  nations.     But  there 
ai'e  not  many  persons  competent  to  employ  all  these  means ; 
if  a  man  excel  in  one,  the  churches  should  be  satisfied.  The 
object  to  be  attained  is  the  communication  of  truth  to  the 
human  soul,  that  it  may  be  enlightened,  purified,  and  saved ; 
and  whether  this  be  done  to  children  or  adults,  by  means  of 
a  school,  or  hearing  the  word  preached,  or  reading  the 
Scriptures,  or  religious  books,  containing  the  sense   and 
meaning  of  the  Holy  Spirit  in  the  Scriptures — let  God  be 
praised  for  giving  efficacy  to  the  means,  and  let  them  be 


MISSION  OF  BARNABAS  AND  SAUL.  87 

employed  zealously  and  assiduously;  for,  since  all  these 
means  are,  less  or  more,  rendered  effectual,  it  is  manifest 
that  the  Lord  does  not  confine  himself  to  any  one,  to  the 
exclusion  of  the  rest;    and  therefore  it  is  incumbent  on 
Christians  to  employ  all,  or  such  of  them,  as  circumstances 
may  render  most  practicable.     In   one's   native   country, 
where  instruction  can  be  conveyed  to  thousands  in  one's 
mother  tongue,  preaching  should  be  extensively  employed. 
Amongst  unlettered  tribes  of  men,  no  use  can  be  made  of 
books,  and  therefore  that  means  is  by  the  necessity  of  the 
case  excluded;  but  a  seminary  to  introduce  the  knowledge 
of  letters,  and  to  raise  up  native  preachers,  would  be  an 
important  means.     In  some  places,  as  China  for  example, 
it  is  extremely  difficult  to  become  qualified  to  preach ;  and 
it  is  impossible,  under  present  circumstances,  to  gather  a 
congregation  to  preach  to.     Teaching  a  few  individuals,  or 
writing  books  in  one's  own  hired  house  in  China,  or  teaching 
in  a  college  out  of  China,  and  the  disti'ibution  of  Bibles  and 
Tracts  amongst  Chinese  colonists,  are  the  means  that  can 
be  mostly  used.     Happily,  the  Sacred  Scriptures  are  all 
translated  into  the  Chinese  language,  and  there  are  a  few 
religious  essays,  but  much  more — very  much,  is  still  required 
to  be  done  in  qualifying  preachers  and  writers  to  expound 
the  Scriptures,  to  testify  the  Gospel,  and  to  reason  with  the 
heathen,  to  enforce  even  the  principles  of  natural  religion, 
and  declare  to  them  the  God  that  made  the  heavens,  who  is 
to  them  generally  unknown.     Heaven,  indeed,  they  speak 
of,  but  concerning  Him  who  is  higher  than  the  heavens, 
they  are  almost  totally  ignorant.     Oh,  what  a  wide  field ! 
what  an  abundant  harvest !  is  there  in  the  regions  beyond 
India,  accessible  through  the  medium  of  the  Chinese  lan- 
guage !    how  few  the  labourers,  and  how  difficult  the  work. 

But,  blessed  be  God,  a  beginning  has  been  made.  Pro- 
vidence has  blessed  the  efforts  of  his  servants,  so  that  the 
acquisition  of  the  language  is  now  much  facilitated.  In  the 
Anglo-Chinese  College,  native  books,  teachers,  and  students 
are  provided.  By  the  Chinese  Bible,  divine  truth  is  made 
accessible  to  the  educated;  and  there  is  one  Chinese  Pro- 
testant set  apart  to  the  ministry  amongst  his  countrymen. 


OO  DISCOURSE   VIII. 

with  the  Bible  in  his  own  language,  for  his  sole  guide  and 
his  instructor,  under  the  desired  influences  of  the  Holy- 
Spirit. 

I  thus  briefly  rehearse  to  you  what  God  has  done  by  his 
servants,  for  it  was  his  co-operation  which  gave  efficacy  to 
the  very  limited  means  at  first  employed;  and  now  that  the 
means  are  thus  far  increased,  it  must  ever  be  remembered, 
that  all  that  men  can  do,  when  they  have  done  their  utmost, 
is  but  the  use  of  means  which  cannot  be  effectual  unless  the 
hand  of  God  work  with  them;  the  energy  of  his  Holy 
Spirit  must  be  prayed  for  and  relied  on,  and  then  the  labour 
will  not  be  in  vain.  Men,  and  the  efforts  which  they  make, 
or  the  measures  they  eiTiploj'^,  preaching,  teaching,  writing, 
must  all  be  considered  as  instruments  in  the  hand  of  God, 
the  Father,  Son,  and  Spirit.  In  the  temporal  deliverances 
and  national  conquests  of  God's  ancient  people,  his  might, 
and  the  operation  of  his  hand  were  always  acknowledged. 
In  the  spiritual  deliverances  from  Satan's  usurpation  of  the 
human  heart,  and  the  spiritual  conquests  of  primitive  disci 
pies  and  apostles,  "  The  hand  of  the  Lord"  was  recognized 
in  those  that  believed  the  Gospel  and  turned  to  him,  and 
to  him  they  gave  the  glory. 

The  churches  should  esteem  and  encourage  those  men 
who  spend  or  hazard  their  lives  in  distant  lands  for  the  sake 
of  the  Lord  Jesus,  but  they  should  be  careful  not  to  rob 
God  of  the  honour  that  is  due  to  his  name,  for  this  is  the 
very  principle  of  pagan  idolatry,  and  of  all  impiety.  Men 
sacrifice  to  their  net  and  to  their  drag,  and  pay  a  sort  of 
worship  to  the  mere  human  instrument  of  good,  forgetting 
the  divine  hand  which  wielded  it. 


These  Notes  were  added  when  the  same  discourse  ivas  read 
in  England. 

Although  we  have  not  assembled  to-day  expressly  for 
missionary  purposes~-yet,  in  as  much  as  I  believe  it  capa- 
ble of  demonstration,  that  one  part  of  the  design  of  Chris- 


MISSION  OF  BARNABAS  AND  SAUL.  89 

tians  forming  societies  or  churches,  is  the  diffusion  of  Gospel 
light  throughout  the  world — you  will  not  deem  the  discourse 
of  this  day  irrelevant  to  the  object  of  our  meeting.  I  fear 
Christian  churches  still  view  the  propagation  of  the  Gospel, 
rather  as  an  act  of  vohmtary  benevolence  than  as  a  duty 
binding  in  all  Christians,  and  all  churches  to  the  full  extent 
of  their  means.  Christians  are  too  selfish  in  supposing  that 
their  own  edification  is  the  sole  object  of  associating  to- 
gether in  church  fellowship,  and  they  do  not,  perhaps,  con- 
sider sufficiently  that  indifference  to  the  great  object  of  ex- 
tending the  Redeemer's  kingdom,  is  rather  presumptive 
evidence  against  their  being  subjects  of  his  kingdom.  Alas! 
where  is  the  loyalty  of  many  to  Zion's  king  ?  I  speak  of 
what  comparatively  ought  to  exist.  Whilst  I  rejoice  that 
in  this  highly  privileged  land,  there  are  so  many  of  every 
rank  in  society  who  are  faithful  servants  and  subjects  of  the 
most  High  God — may  they  daily  increase,  and  may  hun- 
dreds and  thousands  be  raised  up  to  spend  their  fortunes, 
and  sacrifice  their  lives,  in  his  spiritual  and  just  wars 
against  Satan's  usurped  dominion  over  the  children  of  men. 


Leaf  Square,  May  2, 1824. 
And  I  by  no  means  wish  you  to  begin  in  distant  regions, 
but  to  begin  in  your  own  neighbourhood,  by  teaching  the 
rising  generation  those  things  that  promote  their  usefulness 
in  this  life,  and  their  happiness  in  the  next. 


DI8COUR8K   IX. 


DELIVERED    ON    BOARD    THE    WATERLOO,    FEBRUARY  29,    1824. 


INTRODUCTION. 


[During  the  night  of  February  22,  1824,  whilst  sailing  fast 
homeward,  with  a  tine  fair  breeze,  something  gave  way  at  the 
fore-top-mast  stunsail ;  a  man  was  ordered  up  by  the  second 
officer,  then  on  duty,  to  replace  it.  The  evening  was  fine,  and 
there  was  some  moon-light ;  but  the  man,  having  over-reached 
himself  to  pass  a  rope,  fell;  and,  from  the  moment  of  his  fall 
into  the  sea,  was  never  more  heard  or  seen.  The  ship  was  put 
about ;  a  boat  lowered  down  ;  and  the  officer  on  duty  went  out 
himself,  and  rowed  about  in  every  direction,  hoping  to  find  the 
man  clinging  to  the  life-buoy,  which  was  instantly  cut  from  the 
quarter.  But  every  effort  was  unavailing.  The  men  returned ; 
the  boat  was  hoisted  in ;  and  the  ship  steered  her  course. 
Poor  Benjamin  Hill,  the  unfortunate  sailor  who  fell,  thus 
suddenly  ended  his  mortal  career,  and  sunk  in  a  watery  grave. 
Almost  every  voyage  such  casualties  occur.  They  produce 
a  momentary  impression  of  seriousness  on  the  minds  of  the 
ship's  company,  but  generally  leave  no  evidence  of  a  lasting 
beneficial  result,  for  no  new  truths  are  communicated  to  the 
mind.  Since  the  Writer  left  China,  in  the  short  space  of  two 
years,  three  persons  whom  he  knew  there,  have  in  Europe 
committed  suicide  ;  one  in  Paris,  who  returned  home  rich ;  one 
in  Edinburgh  said  to  be  prosperous,  but  disappointed  in  further 
schemes  of  ambition ;  and  the  officer  on  duty,  in  this  melan- 
choly case,  who  shot  himself  when  embarking  for  another 
voyage. 

The  Sabbath  after  the  loss  of  Hill,  the  following  exhorta- 
tion was  delivered  to  the  men.] 


PREPARATION   TO    MEET   GOD. 


Amos,  iv.  12. 
"  Prepare  to  meet  thy  God." 

XXUMAN  beings,  whether  nations  or  individuals,  are  in  this 
world  subject  to  the  government  of  the  Almighty.     The 
world  is  his,  and  men  are  all  his  creatures,  accountable  to 
him  for  their  conduct.     This  principle  is  applicable  to  all 
nations,  and  to  all  individuals  : — to  Jews  and  to  Heathens  ', 
to  Greeks  and  to  Barbarians ;    to  Mohammedans  and  to 
Hindoos  ;  to  the  rich  and  poor ;  to  the  learned  and  ignorant. 
His  kingdom   extendeth  over  all,    and  his   sceptre   is  a 
sceptre  of  righteousness.     Justice  is  the  habitation  of  his 
throne,   and  his  judgment  is    according   to   truth.      But 
nations  and  individuals  too  often  cast  off  the  fear  of  God, 
and  obedience  to  him,  and  live  and  act  as  if  they  were  ac- 
countable to  no  superior  authority  ;  during  which  time  the 
Almighty,  who  delights  in  mercy,  graciously  employs  means 
to  bring  men  to  repentance.     For  this  purpose  the  prophet 
Amos  was  employed  and  sent  to  Judah  and  Israel,  to  re- 
monstrate with  them,  and  forewarn  them  of  the  calamities 
that  would  befal  them,  unless  they  repented  and  reformed. 
Heaven  had  already  sent  many  calamities  to  chastise  them, 
and  bestowed  many  mercies  to  awaken  their  gratitude ; 
but  they  still  continued  their  impiety  and  wickedness,  and 
therefore  greater   calamities  were  denounced,  when  God 
himself  should  enter  into  judgment  with  them ;    in  the 
prospect  of  which,  the  words  of  the  text  were  addressed  to 
them  by  the  Prophet,  as  from  the   Almighty  himself — 
"  Prepare  to  meet  thy  God,  O  Israel." 

To  every  man  it  is  appointed  once  to  die,  and  after 
death  the  judgment ;  for  the  Scriptures  testify  that  God 
hath  appointed  a  day,  in  which  he  will  judge  the  world  in 


92  DISCOURSE    IX, 

righteousness,  by  that  person  whom  he  hath  ordained  for 
this  purpose  —  Jesus  Christ.     St.  Paul  declares  we  must 
all  appear  before  the  judgment-seat  of  Christ ;  and,  there- 
fore, to  every  man  it  may  with  truth  and  propriety  be 
said — "  Prepare  to  meet  thy  God" — prepare  either  to  jus- 
tify thyself,    or  to  contend  with   him — or  prepare  for  a 
gracious  reception,  by  j^vevious  and  iinmediate  submission 
to  mercy.    If  man  would  think  seriously,  and  believe   the 
truth  sent  down  from  heaven,  instead  of  believing  the  lies 
suggested  by  Satan  and  a  wicked  heart,  he  would  soon  be 
convinced  that  self-justification  is  as  impracticable  as  to 
overcome  Omnipotence.     No  sophistry  can  conceal  man's 
guilt  from  Him  who  searchetb  the  heart,  and  "  declareth 
unto  man  what  is  his  thought  -"  and  no  power  can  resist 
His  who  "  formeth  the  mountains,  and  createth  the  wind  ;" 
whose  word  makes  the  earth  tremble,  and  sends  forth  the 
desolating  tempest ;  whose  providence  can  turn  the  morn- 
ing of  impious  hope  into  darkness  and  bitter  disappoint- 
ment ;    and  who  can  tread  the  powerful  wicked,  on  the 
high  places  of  the  earth,  under  his  feet.     Resistance  to  the 
Almighty  is  so  palpable  a  fallacy,  it  is  not  usually  sug- 
gested to  the  human  mind  by  the  deceiver  of  mankind  : 
it  is  his  mode  of  destroying,  rather  to  employ  misrepre- 
sentation than  to  urge  direct  opposition  ;    to  suggest  that 
sin  is  not  so  great  an  evil  as  some  people  would  represent 
it ;  and  that  the  Almighty  will  not  require  a  strict  account 
of  man's  thoughts,  words,  and  actions  :   or  he  persuades 
men  to  put  far  away  the  evil  day,  and  suggests  that  it  is  yet 
too  soon  to  prepare  to  meet  one's  God  ;  by  which  delusion, 
persisted  in  day  after  day  and  year  after  5'ear,  many  sud- 
denly pass  to  the  bar  of  God,  (it  is  to  be  feared,)  wholly  ii)i- 
prepared.  The  misinterpreting  the  mercy  of  God  is  another 
destructive  fallacy  by  which  many  are  deceived.    That  God 
is  merciful,  is  as  true  as  that  God  is  just.     But  to  whom  is 
he  merciful  ?  to  the  man  v,'ho  mocks  at  sin,  and  still  goes 
on  in  his  trespasses  ?    No  such  thing  !    The  Bible  declares 
that  God  is  angry  with  the  wicked  every  day ; — against 
such  the  wrath  of  God  is  revealed  from  heaven ; — to  such 
sinners  God  is  a  consuming  fire.     But,  to  him  that  con- 


PREPARATION  TO  MEET  GOD.  93 

fesseth  and  forsaketh  his  sins,  the  Lord  sheweth  mercy, 
and  multiplies  pardons.  God  is  merciful,  but  he  will  not 
be  mocked  ;  and  the  hypocrite  cannot  deceive  him.  He  is 
most  merciful  to  the  man  who  is  sincerely  sorry  for  his  sin, 
and  who  obediently  submits  to  the  Saviour  as  Heaven  has 
directed :  but  to  the  man  who  makes  light  of  sin,  and  who 
despises  or  neglects  the  Saviour,  the  Gospel  does  not  pro- 
mise mercy.  Now,  concerning  what  is  sin,  and  what  is 
duty,  man  must  derive  his  opinions  from  reason  and  from 
revelation.  The  ivill  of  God,  as  far  as  it  can  be  ascer- 
tained, must  decide  what  is  right  and  what  is  wrong ;  not 
man's  own  notions,  in  opposition  to,  or  differing  from  the 
Divine  Will. 

By  looking  over  this  book  of  Amos,  from  which  the 
text  is  taken,  we  may  see  some  of  the  sins  on  account  of 
which  divine  judgments  were  threatened.  The  period 
spoken  of  is  nearly  2,500  years  ago  ;  about  800  years 
before  the  Romans  conquered  England.  The  first  sin 
mentioned  is  cruelty.  The  Edomites  pursued  their  bro- 
thers of  the  kingdom  of  Judah  with  the  sword,  and  cast  off 
all  pity.  The  anger  of  Edom  did  tear  pei'petually ,  and  he 
"  kept  his  wrath  for  ever."  The  inhabitants  of  Damascus 
cruelly  treated  those  of  Gilead,  and  threshed  them,  as  with 
threshing  instruments  of  iron.  And  the  Ammonites,  for 
the  purpose  of  enlarging  their  borders,  or  extending  their 
territories,  stormed  the  cities  of  Gilead,  and  ripped  up  their 
women  with  child.  The  divine  law  requires  of  the  dif- 
ferent nations  of  mankind  charity  and  good  will  to  each 
other,  an  endeavour  to  promote  each  other's  welfare  ;  and 
of  individuals  is  required  a  spirit  of  benevolence,  which  not 
only  forbids  hurting  or  injuring  either  man  or  woman, 
whether  in  their  persons,  their  character,  or  their  pro- 
perty, but  also  requires  that  they  should  be  assisted  to  the 
utmost  of  any  man's  power.  A  feeling  of  indifference 
about  other  people  begins  a  violation  of  the  divine  law ; 
and  cruelty  to  them  closes  it,  or  carries  the  offence  to  the 
greatest  degree.  How  many  cruelties  are  still  practised  by 
the  nations  of  Europe  in  their  wars  undertaken  for  trivial 
causes,  such  as   a  desire  to  enlarge  their  border,   or  to 


94  DISCOURSE    IX. 

extend  their  territory !  When  the  Almighty  shall  make 
inquisition  for  the  blood  of  hundreds  and  thousands  of 
those  who  have  been  unmercifully  treated,  or  cruelly  mur- 
dered, how  will  those  men,  who  have  instigated  or  per- 
petrated these  cruelties,  be  prepared  to  meet  their  God  ? 

Gaza  is  threatened  because  they  carried  away  captive 
the  whole  captivity,  and  cruelly  delivered  them  up  to 
Edom  as  slaves,  (ch.  i.  6.) ;  and  how  much  displeasure 
must  Heaven  have  felt  against  the  professed  Christians  of 
Europe,  who  have  cruelly  carried  away,  and  still  carry 
away,  from  their  homes,  thousands  of  defenceless  persons, 
and  sell  them  as  slaves.  When  our  Saviour  said,  "  Blessed 
are  the  merciful,  for  they  shall  obtain  mercy,"  the  decla- 
ration implied,  that  the  unmerciful,  or  cruel,  were  accursed. 

Another  sin  with  which  the  people  of  that  day  were 
charged  by  the  Prophet,  and  which  the  Almighty  declares 
his  determination  to  punish,  is  contempt  for  and  disregard 
of  the  divine  law,  with  the  dissemination  of  false  opinions 
in  religion  and  morals.  *'  They  despised  the  law  of  the 
Lord,  and  have  not  kept  his  commandments,  and  their  lies 
caused  them  to  err."  In  many  places,  in  the  Sacred  Scrip- 
tures, the  children  of  men  are  charged  with  this  contempt 
for  the  divine  precepts  ;  and  this  wickedness  is  cherished 
by  believing  lies,  or  false  opinions.  Some  scornful  men 
pique  themselves  on  not  being  believers ;  they  would  have 
others  think  that  they  are  too  knowing  to  believe  ;  whereas 
in  fact  no  one  is  more  credulous  than  a  ivicked  man. 
He  too  believes ;  but  he  will  believe  a  lie  that  promises 
impunity  to  the  sinner,  rather  than  believe  the  truth  which 
threatens  his  punishment.  As  in  the  case  of  our  first 
parents,  he  will  believe  Satan  when  he  says,  "  You  may  sin 
and  yet  not  die,"  rather  than  believe  the  Almighty  when  he 
declares,  "  In  the  day  thou  sinnest  thou  shalt  assuredly  die." 
The  prophet  Isaiah,  too,  describes  the  rulers  of  Jerusalem 
scorners  and  despisers  of  the  divine  law,  and  of  his 
threatenings  :  they  said,  with  contempt  and  defiance, 
'  When  the  overflowing  scourge  shall  pass  through,  it 
shall  not  come  near  unto  us;  for  we  have  made  a  covenant 
with  death,  and  with  hell  are  we  at  agreement :  we  have 


PREPARATION  TO  MEET  GOD.  95 

made  lies  our  refuge,  and  under  falsehood  have  we  hid 
ourselves.'     False  opinions  make  sinners  feel  careless  and 
secure ;  and  a  sort  of  faith  in  the  devil,  a  belief  in  lying 
excuses  for  sin,  embolden  them  still  to  go  on,  and  to  err 
more  and  more  from  the  right  way.     Men  know  very  well 
that  the  third  commandment  forbids  making  use  of  the 
name  of  the  Almighty  on  trivial  occasions  ;   and  yet  how 
frequently   is   the   commandment   despised   and   violated, 
without  the  least  feeling  of  remorse,  because  people  believe 
that  it  is  a  sufficient  excuse  that  they  mean  no  harm  !    But 
meaning  harm,  or  not  meaning  harm,  is  not  at  all  noticed 
in  the  commandment.    Mean  harm  to  whom  ?    How  could 
men  harm  the  Almighty,  in  their  sense  of  harm  ?     If  it  be 
intended  that  they  mean  no  harm  to  their  neighbour,  the 
excuse  is  equally  fallacious.     This  commandment  speaks 
of  man's  duty  to  his  Maker,  not  of  his  duty  to  his  fellow- 
creatures.     It  commands  us  to  reverence,  in  our  speech, 
the  divine  name  ;  and  we  violate  that  precept  whenever  we 
use  it  M'ith  irreverence.     The  precept  is  very  express — 
"  Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in 
vain,  for  the  Lord  will  not  hold  him  guiltless  that  taketh 
his  name  in  vain."     Now,  the  lie,  or  false  opinion,  which 
people    commonly   believe,    is,    that    they  will    be    held 
"  guiltless,"   because    they    swear,    or   invoke  the    divine 
name,  out  of  merriment,  or  from  surprise,  or  from  habit, 
without  direct  malice  ;     none  of   which  excuses   can   be 
reasonably  inferred  from  the  precept  as  at  all  availing. 

This  is  but  one  example  of  many  other  false  opinions 
that  cause  men  to  err,  and  persist  in  sin  with  an  easy  con- 
science. Men  believe,  or  half  believe,  with  now  and  then 
slight  misgivings,  such  excuses  for  sin,  and  a  neglect  of 
duty  towards  God,  as  would  not  impose  on  a  mere  fool,  if 
they  referred  to  duties  owing  himself. 

Men  who  have  a  right  to  command,  pi'operly  enough 
insist  on  strict,  prompt,  and  implicit  odedience,  and  admit 
of  no  silly  excuses  ;  and  shall  the  high  commands  of 
righteous  Heaven  be  despised  and  disregarded,  and  the 
divine  authority  insulted  by  silly  excuses,  and  man  yet  be 
-*'  guiltless"  in  direct  contradiction  to  the  divine  declara- 


96  DISCOURSE   IX. 

tion !  Were  it  not  the  fact  that  man  appears  to  believe 
such  lying  absurdities,  it  might  be  supposed  impossible 
that  he  could  so  far  deceive  himself,  or  be  such  a  dupe  to 
the  deceiver  of  mankind. 

Another  false  opinion  very  prevalent  is,  that  young 
men  may  be  vicious  with  impunity — that  youth  is  an  ex- 
cuse for  vice  ;  but  it  is  an  opinion  not  at  all  countenanced 
in  the  Bible,  any  more  than  that  it  is  excusable  for  persons, 
in  certain  situations,  to  disregard  the  divine  laws  :  as  for  ex- 
ample, that  strict  morality  does  not  apply  to  sailors  or  sol- 
diers, or  to  politicians,  or  to  great  generals  and  conqicerors. 
In  some  of  these  cases  the  parties  would  not  plead  for  an 
entire  exemption,  but  that  various  forms  of  wickedness  are 
excusable  in  them,  from  their  peculiar  circumstances  ;  and 
a  little  sophistry  may  be  employed  to  support  the  pretext : 
but  when  examined  by  the  holy  law  revealed  in  the  Bible, 
all  such  pretexts  will  prove  to  be  a  part  of  those  lies  which 
cause  men  to  err.  (Isa.  xliv.  20.)  "  A  deceived  heart  turns 
man  aside,  that  he  cannot  deliver  his  soul,  nor  say — is 
there  not  a  lie  in  my  right  hand  ?" 

Even  the  ministers  of  religion  are  not  free  from  being 
the  dupes  of  false  opinions,  and  the  defenders  of  them,  by 
which  they  confirm  others  in  their  wicked  ways,  and 
destroy  instead  of  saving  men.  Thus  saith  the  Lord,  "  I 
have  seen  folly  in  the  prophets  of  Samaria,  who  have 
caused  my  people  Israel  to  err  ;  for  both  prophet  and 
priest  are  profane  ;  the  land  is  full  of  adulterers,  and  because 
of  swearing  the  land  mourneth.  I  have  seen  also  in  the 
prophets  of  Jerusalem  an  horrible  thing;  they  commit 
adultery,  and  walk  in  lies  ;  they  strengthen  also  the  hands 
of  evil  doers,  that  none  doth  return  from  his  wickedness." 
(Jer.  xxiii.  10 — 14.)  And  how  do  they  strengthen  the 
hands  of  evil  doers  ? — by  bad  example,  and  by  "walking  in 
lies,"  or  defending  false  opinions. 

You  see  how  impartial  the  Bible  is.  Some  people 
have  represented  it  as  made  up  kingcraft  and  priestcraft ; 
but  it  is  as  severe  against  wicked  kings  and  magistrates, 
and  wicked  prophets  and  priests,  as  against  wicked  poor 
men  ;  and  therefore  the  accusation  is  not  true.     The  Bible 


PREPARATION  TO  MEET  GOD.  97 

evidently  contains  the  righteous  will  of  the  most  high  and 
heart-searching  God,  before  whom  all  craft,  and  hypocrisy, 
and  false  excuses,  are  naked  and  open  to  view  ;  and  by 
whom  they  are  abhorred,  and  will  be  punished,  unless 
men,  by  repentance  and  application  to  the  Saviour,  pre- 
pare to  meet  their  God. 

In  farther  confirmation  of  what  I  have  now  said,  con- 
cerning the  impartiality  of  the  Bible,  the  sin  next  pointed 
out,  in  the  2d  chapter  and  1st  verse  of  Amos,  is  bribery  and 
opjiression.  The  magistrates  sold  the  righteous  for  silver, 
and  the  poor  man  for  a  pair  of  shoes.  Then,  the  smallest 
bribe,  even  the  value  of  a  pair  of  shoes,  would  induce  the 
magistrates  to  give  up  a  poor  man  to  the  will  of  his  merci- 
less oppressor.  Of  this  sin,  I  believe  British  magistrates 
are  remarkably  free.  The  laws  will  not  permit  it ;  and  the 
poor  man's  cause  is  heard  as  well  as  the  rich,  and  even- 
handed  justice  dispenses  the  same  law  to  both.  In  private 
life  wicked  masters  will  be  tyrannical;  and  bad  servants 
will  neglect  their  duty,  in  minute  cases,  which  the  law  of 
man  cannot  well  reach :  but  these  sins  are  known  in 
heaven. 

Lewdness,  the  source  of  so  many  calamities,  even  in 
this  life,  is  next  threatened  with  God's  displeasure ;  and 
drunkenness,  that  brutalizing  sin,  which  renders  man 
beastly,  or  foolish,  or  mad ;  which  unfits  him  for  duty, 
destroys  health,  and  wastes  property;  which  makes  chil- 
dren rob  their  parents,  and  husbands  starve  their  families  ; 
which  makes  a  man  a  prey  to  vagabonds  and  villains, 
reduces  him  to  beggary,  brings  him  to  highway  robbery, 
or  to  murder,  and  to  the  gallows. 

Further,  the  Prophet  charges  Judah  and  Israel  with 
hardhearted  impenitence,  in  the  midst  of  many  calamities 
sent  from  heaven  to  chastise  and  to  warn  them.  The  Almighty 
sent  famine,  or  a  want  of  bread — "  Yet  have  ye  not  returned 
unto  me,  saith  the  Lord." — "  I  have  withholden  the  rain,  so 
that  two  or  three  cities  wandered  unto  one  city  to  drink 
water,  but  they  were  not  satisfied  ;  yet  have  ye  not  returned 
unto  me,  saith  the  Lord.  I  have  overthrovvn  some  of  you, 
and  others  were  as  a  firebrand  plucked  out  of  the  burning  ; 

H 


98  DISCOURSE    IX. 

yet  have  you  not  returned  unto  mc,  saith  the  Lord."  This 
hard-hearted  impenitence,  notwithstanding  both  judgments 
and  mercies,  is  a  very  common  sin.  Every  deliverance  from 
sickness  or  from  death,  or  from  any  imminent  danger,  should 
lead  us  to  serious  reflection,  to  repentance  and  to  prayer, 
to  reformation,  and  to  the  Saviour.  But  a  hard  impe- 
nitent heart  denies  the  goodness  of  divine  Providence, 
and  attributes  mercies  and  blessings  to  good-luck,  and 
afflictions  to  chance  ;  and,  under  this  unhappy  state  of  mind, 
man  will  not  return  to  the  Lord,  nor  submit  to  the  hand 
that  chastises  him. 

In  the  midst  of  this  hard-hearted  ungrateful  impenitence, 
the  prophet  says,  "  The  people  of  that  time  put  far  away 
the  evil  day,"  and  indulged  in  luxury  and  carelessness  j  they 
sti'etched  themselves  upon  their  magnificent  couches,  se- 
lected the  best  of  the  lambs  and  calves  for  intemperate 
feasts  ;  chanted  to  the  sound  of  the  viol,  invented  to  them- 
selves instruments  of  music,  drank  wine  in  bowls,  and 
perfumed  themselves  with  the  chief  perfumes;  but  they 
were  not  grieved  nor  concerned  for  the  affliction  of  their 
poor  and  oppressed  brethren,  who  suffered  from  famine, 
pestilence,  and  war. 

And  to  sum  up  these  sins,  they  hated  the  days  appointed 
for  prayer  and  religious  instruction^  and  wished  them  gone, 
that  they  might  make  more  money  to  consume  upon  their 
lusts;  to  sell  corn,  and  set  forth  wheat  with  their  unjust 
measures,  and  false  balances  to  deceive  and  to  defraud.  And 
after  all  this,  they  hated  him  that  rebuked  them,  and  ab- 
horred him  that  spoke  uprightly. 

Yet  in  the  midst  of  all  this  wickedness,  they  kept  up 
some  form  of  reUgion  for  a  fair  pretext;  they  had  certain  ho- 
lidays, and  offered  sacrifices,  and  sung  anthems. 

The  wickedness,  and  folly,  and  hypecrisy  of  Judah  and 
Israel,  too  much  resemble  what  is  the  case  in  our  own  day; 
and  the  use  we  should  make  of  the  prophet's  censures,  is, 
for  every  man  to  examine  his  own  heart,  to  judge  himself, 
and  prepare  to  meet  his  God, 

The  way  to  prepare,  is  not  to  try  to  cover  over  or  hide 
our  transgressions,  for  that  is  impossible.     Nor  must  we 


PREPARATION  TO  MEET  GOD.  99 

think,  that  because  we  have  wholly,  or  almost  forgotten 
many  of  om*  evil-doings,  and  our  ways  that  have  not  been 
good,  therefore.  Heaven  has  forgotten  them;  nor  should 
we  set  up  the  idle  pretext,  that  we  have  not  been  "  great  sin- 
ners," that  we  have  had  "  a  good  heart,"  or  that  we  vi'ere 
"  young,"  or  any  such-like  excuses ;  for  there  is  no  proof 
that  Heaven  will  admit  such  pretexts,  but  abundant  proof 
may  be  produced  from  the  Sacred  Scriptures,  and  from 
reason,  to  the  contrary. 

If  you  ask  me — "Then  how  shall  we  prepare?^'  I 
answer,  "  Confess,  and  forsake  your  sins."  Arrangements 
ai*e  made  by  the  divine  goodness  to  allow  of  pardon  to  those 
who  do  so.  To  explain  what  I  humbly  believe  the  Scrip- 
tures teach  on  this  solemn  subject,  I  will  make  a  compari- 
son, not  as  being  exactly  the  same  as  the  reality,  but  as 
something  like  it. 

Suppose  a  man  who  cannot  swim,  in  the  midst  of 
the  ocean,  struggling  to  keep  himself  up,  and  to  save 
himself  from  drowning;  unless  some  one  help  him,  it 
is  evident  he  cannot  struggle  long,  and  must  eventually 
perish.  But  if  a  life-buoy  be  thrown  out  to  him,  and  he 
sees  it,  and  gets  on  it  till  a  boat  comes  and  picks  him  up, 
he  will  be  saved.  But  if,  through  pride  or  perverse  folly, 
he  will  not  avail  himself  either  of  the  buoy  or  the  boat,  he 
will,  by  struggling,  soon  be  exhausted,  and  must  sink. 

The  drowning  man  resembles  a  poor  sinner ;  the  life- 
buoy resembles  our  Saviour.  The  man  who  feels  that  he 
is  perishing,  who  sees  Jesus,  and  casts  himself  upon  his 
Almighty  arm,  will  be  saved,  and  finally  taken  to  heaven. 
The  man  who  proudly  or  perversely  thinks  he  can  save  him- 
self, and  will  not  receive  the  Saviour's  assistance,  must 
perish. 

The  man  who  gets  on  the  buoy,  resembles  the  Christian 
who  believes  in  Christ  Jesus;  and  the  man  who  will  not 
get  on  the  buoy,  resembles  him  who  believes  he  can  save 
himself,  and  so  neglects  or  rejects  Jesus  Christ  the  Saviour. 
The  one  believes  the  truth  and  is  saved,  the  other  believes 
a  falsehood  and  perishes.     It  is  difficult  to  suppose  any 

h2 


100  DISCOURSE  IX. 

drowning  man  so  obstinate  and  foolish ;  but  every  sinner 
who  will  not  come  to  Christ  that  he  may  be  saved,  is  so 
obstinate  and  foolish. 

Oh  men,  do  not  suffer  yourselves  to  be  deceived  by  people 
who  talk  against  faith  and  believing;  that  is,  who  talk 
against/aeYA  in  God  our  Sanour,  and  believifig  the  necessity 
and  practicability  of  Salvation.  These  people  pretend 
sometimes  to  be  very  clever,  and  to  say  with  pride,  they 
will  not  believe.  But  all  that  boasting  is  mere  talk  upon  a 
subject  not  well  understood  by  them.  The  Christian  is  not 
a  credulous  fool  that  believes  every  thing :  there  are  many 
things  that  he  will  not  believe.  For  example,  he  will  not  be- 
lieve that  drunkenness,  and  whoredom,  and  adultery,  and 
lies,  and  theft,  and  fraud  and  seduction,  and  murder,  and 
impiety,  and  contempt  of  the  Almighty's  commandments, 
shall  all  go  unpunished.  The  other  people,  the  clever  fel- 
lows as  they  think  themselves,  are  such  fools  as  to  believe 
all  this;  and  believe  it,  moreover,  without  the  least  shadow 
of  proof.  I  should  like  to  know  who  is  the  most  credulous ! 
Again — 

The  Christian'will  not  believe  that  his  good  works,  which 
are,  at  the  best,  but  very  poor  good  works,  can  ever  make 
amends  for  his  manifold  transgressions  and  neglect  of  duty 
toward  his  God,  his  kindred,  and  his  neighbour;  and  there- 
fore he  desires  a  Saviour. 

The  other  man,  who  is  sometimes  manifestly  wicked 
and  immoral,  yet  fancies  himself  rather  good;  and  believes 
that  the  divine  law  will  not  require  any  thing  of  him,  or  is 
not  very  strict:  or  that  he  can  easily  make  amends  for  his 
sins,  by  saymg  the  Lord's  Prayer,  perhaps,  just  w^hen  he  is 
dying — or  get  over  the  difficulty  some  such  way;  and  there- 
fore, he  does  not  care  any  thing,  or  if  a  little,  he  does  not 
care  much  about  the  Saviour. 

Now  these  two  people  both  have  faith;  the  one  has 
faith  in  his  own  unreasonable,  impious  notions;  and  the 
other  has  faith  in  God  and  divine  Revelation.  The  one  has 
faith  in  himself,  and  his  own  supposed  goodness  and  great 
abilities;  the  other  has  faith  in  Jesus  Christ,  the  divine 


PREPARATION  TO  MEET  GOD.  101 

Saviour,  who  is  able  to  save  to  the  uttermost,  all  poor  sin- 
ners that  come  to  God  by  him.  The  Christian's  faith  is,  in 
my  opinion,  very  rational;  the  wicked,  or  self-righteous 
man's  faith  is  foolishness  and  the  most  miserable  credulity. 
Finally,  since  life  is  so  short,  and  the  time  of  death  so 
uncertain,  and  often  sudden  and  unexpected,  of  which  we 
in  this  ship  had  lately  a  melancholy  example;*  let  these 
considerations,  amongst  better  reasons  and  motives,  induce 
us  all  to  endeavour  to  be  ready,  and  constantly  prepared  to 
meet  our  God  in  judgment;  for  we  know  not  the  day  nor 
the  hour  when  the  summons  of  death  may  come ;  nor  whe- 
ther it  will  be  at  midnight  or  in  the  morning.  By  submis- 
sion to  the  divine  Redeemer,  exercising  faith  in  him,  and 
what  he  hath  taught,  cherishing  love  to  him  in  our  hearts 
and  practising  obedience  in  our  lives,  we  shall  always  be 
"  ready  to  meet  our  God" — for  he  rejoiceth  to  meet  the 
penitent  sinner;  to  forgive  and  to  acquit,  and  to  justify  and 
sanctify,  to  save  and  bless  him. 

*  Benjamin   Hill   fell  and  was  drowned  at  sea  on  the  night  of 
Feb.  22, 1824,  or  rather  about  four  o'clock  in  the  morning  of  the  23d, 


DISCOURSE   X. 


DELIVERED    IN   THE   SCOTCH    SECEDER's    CHAPEL,     MILES'S    LANE,    LONDON, 
APRIL    11,    1824. 


INTRODUCTION. 


[The  personal  and  relative  duties  of  Christians  are  from  Sab- 
bath to  Sabbath,  the  theme  of  animating  discourses  from  the 
pulpit;  and  the  mercies  of  God  our  Saviour  are  daily  exhibited 
to  guilty  men  that  they  may  be  saved.  I  vrould  this  morning 
take  a  wider  range,  and  digress  a  little  to  those  duties  which 
Christian  churches  owe  to  those  still  large  portions  of  the  great 
human  family,  which  heretofore  have  remained  unacquainted 
with  revealed  religion;  and  endeavour  to  ascertain  our  duty 
from  a  review  of  the  past.  The  subject  cannot  be  so  interesting 
to  each  individual,  as  that  which  concerns  his  or  her  personal 
salvation ;  but  yet,  as  it  concerns  the  salvation  of  others,  it  should 
not  be  uninteresting  to  any  Christian.] 


THE  MISSIONARY'S  REHEARSAL. 


Acts,  xiv.  26,  27. 

"  And  titence  sailed  to  Antioch,  from  whence  they  had  been  re- 
commended to  the  grace  of  God  for  the  ivork  which  they  fd- 
filled.  And  when  they  loere  come,  and  had  gathered  the 
church  together,  they  rehearsed  all  that  God  had  done  with 
them,  and  how  he  had  opened  the  door  of  faith  unto  the  Gen- 
tiles." 

Jdarnabas  and  Paul,  from  Attalia  sailed  to  Antioch,  from 
whence  they  had  been  recommended  to  the  grace  of  God, 
for  the  work  which  they  fulfilled;  and  when  they  were 


THE  MISSIONARY'S  REHEARSAL.  103 

come  (to  Antioch)  and  had  gathered  all  the  church  together, 
they  rehearsed  all  that  God  had  done  with  them,  and  how 
he  had  opened  the  door  of  faith  unto  the  Gentiles. 


He  was  an  inhabitant  of  Africa,  Simon,  of  Cyrene,  who 
bore  the  cross  of  Christ  our  Saviour,  when  led  forth  to  cru- 
cifixion, and  certain  men  of  Cyrene,  in  Africa,  first  preach- 
ed, or  told^'  the  good  neivs,  concerning  the  Lord  Jesus,  to 
the  Grecians  at  Antioch. 

Antioch  was  a  large  town,  the  capital  of  Syria,  about 
200  miles  north  of  Jerusalem,  (Acts,  xi.  20.)  Here  these 
African  preachers  founded  a  Helenistic,t  or  Greek  prose- 
lyte church.  Here  the  disciples  were  first  called  Christians, 
and  from  this  church  the  first  formal  Christian  Mission  was 
sent  forth.  This  church  continued  famous  for  several  ages,' 
and  produced,  300  years  afterwards,  the  celebrated  preacher 
Chrysostom,  the  bishop  and  patriarch. 

Barnabas  and  Saul  being  separated  for  the  missionary 
work,  to  which  the  Holy  Spirit  called  them,  were  sent  forth, 
after  fasting,  prayer,  and  the  laying  on  of  hands.  They 
made  a  missionary  tour  of  about  1,500  miles,  in  that  part 
of  the  then  Roman  empire  now  called  Asia  Minor.  They 
themselves  were  subjects  of  the  Roman  empire,  and  beyond 
its  limits  they  did  not  go.  They  did  not  even  pass  at  this 
time  into  the  European  part  of  the  empire.  They  were 
absent  about  two  years,  speaking,  as  opportunities  offered, 
both  to  Jews  and  Gentiles,  concerning  the  Lord  Jesus,  and 
testifying  the  Gospel  of  the  grace  of  God.  They  met  with 
much  opposition,  and  had  some  success,  the  Lord  working 
with  them,  and  several  Christian  societies  or  churches  were 
formed  in  different  places. 

These  things  occurred  about  twelve  or  thirteen  years 
after  our  Saviour's  ascension,  whilst  Claudius  L,  the  then 
Emperor  of  Rome,  and  his  generals,  were  in  Britain,  waging 

"  ^jvayyeXii^oixevoi,  f  EXXj/J'tTUf. 


104  DISCOURSE    X. 

war  against  the  chief,  Caractacus,  and  effecting  the  con- 
quest of  our  uncivilized  pagan  ancestors. 

An  interesting  and  edifying  narrative  of  the  transactions 
and  discourses  of  these  two  divinely  appointed  Missionaries, 
is  contained  in  the  13th  and  14th  chapters  of  the  Acts  of 
the  Apostles, 

When  they  returned  to  Antioch,  they  gathered  the 
chiu-ch  together,  as  our  text  says,  and  rehearsed  all  that 
God  had  done  with  them,  and  now  he  had  opened  the  door 
of  faith  unto  the  Gentiles. *^ 

The  words  in  which  Barnabas  and  Saul,  (or  Paul  as  he 
was  now  called,  for  he  seems  to  have  changed  his  name 
during  his  absence,t)  rehearsed  their  transactions,  are  not 
given  us ;  but  by  looking  over  the  narrative,  we  can  ascer- 
tain the  substance  of  their  rehearsal.  At  Cyprus,  they  had, 
apparently,  but  one  convert;  and  at  this  early  part  of  their 
tour,  John,  their  assistant  deserted  them,  and  went  from 
Perga  to  Jerusalem.  At  Antioch,  in  Pisidia,  the  Jews, 
their  own  countrymen,  persecuted  them,  but  some  of  the 
Gentiles  heard  the  word  gladly,  and  glorified  the  word  of 
the  Lord. 

At  Iconium,  both  Jews  and  Gentiles  attempted  to  stone 
them  to  death ;  at  Lystra,  the  Pagan  priests  idolized  them, 
and  called  them  gods  ;  at  Derbe  they  preached  the  Gospel 
and  taught  many ;  and  on  their  return,  passing  through  Lys- 
tra, Iconium,  and  Antioch,  (at  each  of  which  places  some  few 
appear  to  have  become  disciples,)  they  confirmed  their 
minds,  and  exhorted  them  to  continue  in  the  faith,  and 
bear  patiently  afflictions,  for  these  must  be  passed  through 
in  the  Christian's  way  to  the  kingdom  of  God.  And  having 
{^eipTovriaavTeo)  elected  or  appointed  senior  disciples,  or 
elders  to  preside  in  the  new  formed  societies  or  clmrches, 
they  commended  them  to  the  Lord,  with  fasting  and  prayer. 
During  this  Mission  the  Lord  not  only  accompanied  their 
discourses,  reasonings,  and  instructions,  with  the  energies 

*  ^Qveai. 

t  Supposed  to  have  been  changed  in  compliment  to  Sergius  Paulus, 
the  convert  at  Cyprus. 


THE  MISSIONARY'S  REHEARSAL.  105 

of  his  Holy  Spirit  on  the  minds  of  some  of  the  hearers,  but 
also  enabled  the  Apostles  to  perform  several  miracles. 
Elymas,  the  sorcerer,  was  punished  with  temporary  blind- 
ness, and  the  man  at  Lystra,  who  had  been  lame  from  his 
infancy,  was  restored  to  the  perfect  use  of  his  limbs. 

It  does  not  appear  in  what  language  these  two  Mission- 
aries usually  spoke ;  whether  in  Greek,  or  in  the  dialects 
peculiar  to  the  several  provinces  of  the  empire  through 
which  they  passed,  but  there  is  every  reason  to  believe 
that  they  could  make  themselves  understood  in  any  of  the 
languages  or  dialects  wherever  they  came. 

After  rehearsing  the  proceedings  of  this  first  Mission, 
to  the  assembled  church  at  Antioch,  Barnabas  and  Paul 
abode  a  long  time,  it  is  supposed  about  two  years,  in  Syria, 
defending  the  proceedings  of  the  late  Mission  against  bi- 
goted Jewish  brethren,  who  taught  that  the  Mosaic  rites 
were  essential  to  salvation.  With  these  people  the  Mis- 
sionaries had  "  no  small  dissention  and  disputation."  At 
Phenice  and  Samaria,  however,  as  they  went  south  to  Je- 
rusalem, and  declared  the  conversion  of  the  Gentiles,  they 
"  caused  great  joy  to  all  the  brethren." 

At  Jerusalem  the  church  received  them,  and  heard  their 
report;  but  still  opinions  were  divided:  some  Pharisees 
who  believed,  insisted  that  the  law  of  Moses  must  be  ob- 
served by  the  Gentile  converts,  and  there  was  "  much  dis- 
puting" at  their  meeting.  Finally,  the  argument  suggested 
by  Peter,  that  since  the  Almighty  put  no  difference  between 
the  Jew  and  the  Gentile,  but  "  purified  the  hearts"  of  both 
by  the  faith  of  the  Gospel,  it  was  not  for  them  to  impose  the 
yoke  of  a  ritual  on  the  necks  of  the  new  disciples,  which 
Heaven  had  not  imposed.  Barnabas  and  Paul  supported 
this  argument,  by  declaring  the  wonders  which  God  had 
already  wrought  among  the  Gentiles,  without  any  Mosaic 
■  rites ;  and  James  concurred  in,  and  confirmed  the  same 
sentiment,  by  a  reference  to  prophesies  concerning  the 
Gentiles.  He  gave  it  as  his  "  sentence,"  or  fixed  opinion, 
that  the  Gentiles  who  had  turned  to  God,  should  not  be 
"  troubled"  with  any  Mosaic  rites,  but  only  be  required  to 


106  DISCOURSE    X. 

abstain  from  idolatry  and  vice.  This  motion  was  carried  by 
the  Apostles  and  Elders,  with  the  whole  church.  A  letter 
was  M-ritten,  couched  in  the  terms  employed  by  James,  and 
sent  back  to  Antioch  by  Judas  and  Silas,  together  with 
Barnabas  and  Paul.  When  the  multitude  of  believers  at 
Antioch  heard  the  epistle  from  Jerusalem  read  to  them, 
they  rejoiced  for  the  consolation  afforded  to  their  minds  by 
it.  The  deputies  from  Jerusalem,  Judas  and  Silas,  deli- 
vered exhortations  calculated  to  confirm  the  faith  of  the 
disciples,  and  so  closed  the  proceedings  which  arose  out  of 
the  Mission  vmdertaken  and  accomplished  by  Barnabas  and 
Paul. 

From  the  Sacred  Scriptures  we  may  derive  general  prin- 
ciples^ which  will  apply  to  all  cases;  but  not  particular  pre- 
cepts for  every  possible  case.  Nor,  unless  we  be  in  exactly 
the  same  circumstances  as  the  examples  recorded  in  Scrip- 
ture, would  our  exact  imitation  of  them  be  always  right. 
That  human  means,  such  as  preaching  and  teaching,  should 
be  employed  for  the  diffusion  of  our  holy  Religion,  is  what 
I  would  call  a  general  principle,  fairly  derived  from  the 
Bible :  but  since  modern  Missionaries  have  not  such  an  ex- 
press call  by  the  Holy  Spirit  as  Barnabas  and  Saul  had, 
since  they  have  not  the  gift  of  tongues,  and  since  they  have 
not  the  power  of  working  miracles,  they  cannot  be  exact 
imitators  of  those  two  divinely  appointed  Missionaries. 
Although  at  the  present  day  we  hope  ministers  and  mis- 
sionaries are  moved  by  the  Holy  Ghost  to  undertake  the 
work,  we  cannot  attain  to  certainty  on  that  subject,  with 
respect  to  any  individual.  When,  indeed,  we  see  the  fruits 
of  the  Spirit,  the  work  of  the  Lord,  prospering  in  the  hands 
of  his  servants,  and  men  converted  and  purified  by  the 
Gospel,  then  we  know  that  God  is  working  with  them,  and 
may  fairly  infer,  that  these  servants  were  called  to  the 
work,  when  the  churches  recommended  them  to  the  grace 
of  God  and  sent  them  forth. 

Barnabas  and  Paul  rehearsed  to  the  church  all  that  God 
had  done  with  them.  In  this  great  work  the  Lord  himself 
is  the  prime  mover,  the  principal  agent ;  he  is  the  Head,  the 


THE  MISSIONARY'S  REHEARSAL.  107 

Captain,  the  King;  men  are  the  servants,  or  instruments  by 
which  he  works:  but  still  they  are  moral  instruments;  they 
should  zealously  co-operate,  they  should  be  active  workers 
together  with  God,  and  him  they  must  always  acknowledge. 
And  those  servants  that  honour  him,  he  will  honour.     A 
zealous  use  of  suitable  means,  and  a  humble  reliance  on 
divine  aid  must  always  go  together.     To  sit  still,  and  do 
nothing,    but  wait  till  Heaven  shall  miraculously  convert 
the  nations,  which  some  persons  recommend,  is  a  course 
as  unscriptural  and  irrational,  as  to  be  all  bustle  and  acti- 
vity, in  the  use  of  means,  without  any  regard  to  the  Su- 
preme Agent.     As  if  man — unaided  man,  could  overcome 
the  God  of  this  world,  and  conquer  Satan's  kingdom.   How 
futile  such  an  attempt !  and  how  impious  to  presume  to  take 
Heaven's  work  out  of  Heaven's  hand !  Man,  unaided,  can 
effect  no  good,  but  the  Almighty,  without  means,  can  ac- 
complish his  purposes ;  still  he  is  pleased  in  carrying  on  the 
renovation  of  the  world,  to  employ  human  means  ;  and  he  is 
infinitely   wise,   and  this    arrangement   must  be  infinitely 
good ;  it  is,  therefore,  ours  to  be  unwearied  and  abounding 
in  the  work  of  the  Lord,  employing,  as  experience  may 
suggest,  the  most  appropriate  means. 

The  Spiritual  Church  I  consider  a  theocracy,  adumbrat- 
ed by  the  theocracy  of  the  Jewish  nation.  Jehovah  is  king. 
The  kingdom  is  spiritual;  the  omniscient  God,  the  Father  of 
Spirits,  is  the  sovereign  Ruler.  He  requires  no  vicegerent 
on  earth ;  and  there  is  none.  The  churches  on  earth,  like 
the  tribes  of  Israel,  or  the  provinces  of  an  empire,  are  equal 
amongst  themselves,  and  amenable  only  to  their  Divine 
Head. 

But  whilst  maintaining  this  fundamental  principle,  these 
several  tribes,  or  provinces,  or  churches,  may  have  laws  and 
regulations  for  the  preservation  of  peace  and  order  amongst 
themselves,  without  at  all  infringing  upon,  or  casting  off  the 
supreme  rule  of  their  Divine  Sovereign.  Of  the  power 
and  supremacy  of  God  our  Saviour  we  would  never  lose 


sight. 


Since  the  time  when  Barnabas  and  Paul  rehearsed  to  the 


108  DISCOURSE    X. 

church  at  Antioch  the  result  of  their  two  year's  mission  in 
Asia  Minor,  how  manifold  have  been  the  labours,  the 
afflictions,  the  persecutions,  the  schisms,  the  heresies,  the  cor- 
ruptions, the  declensions,  and  the  revivals  of  the  churches ; 
and  how  varied  the  circumstances,  and  the  characters 
of  those  whom  God  has  employed  to  extend  the  spiritual 
kingdom  of  the  Redeemer.  "To  the  Messiah  are  given 
dominion,  and  glory,  and  a  kingdom;  that  all  people,  and 
nations,  and  languages,  should  serve  him."  This  the 
prophet  declared  in  these  very  words  more  than  five  cen- 
turies before  the  Saviour's  advent ;  and  now,  in  our  days 
(eighteen  centuries  subsequent),  do  we  see  the  prophesy 
partly  fulfilled,  which  is  a  pledge  of  its  complete  accom- 
plishment at  some  future  day. 


Acting  on  the  principles  which  have  just  now  been  re- 
cognized, and  in  the  faith  of  the  divine  promises,  the  Lon- 
don Missionary  Society,  seventeen  years  ago,  recommended 
the  person  who  now  addresses  you,*  by  prayer  and  the 
laying  on  of  hands,  to  the  grace  of  God,  and  sent  him  forth 
to  the  work  to  be  fulfilled;  and  through  God's  mercy  he 
stands  here  this  day  to  "  rehearse"  to  this  assembled  church 
all  that  God  has  done  with  him.  The  Divine  Providence 
has  led  him  by  a  way  that  he  knew  not,  and  in  paths  which 
could  not  be  by  us  foreseen.  After  so  explicit  a  recogni- 
tion of  the  divine  rule  and  government  of  the  world  and  the 
church  as  has  just  now  been  made,  it  will  not  be  necessary  to 
refer  to  it  in  every  step  of  our  rehearsal ;  for  we  desire  to 
acknowledge  God  in  all  our  ways,  and  magnify  his  gracious 
Providence,  although  we  may  not  in  words  always  refer 
to  it. 

Barnabas  and  Saul  were  separated  to  the  work  by  an 
express  injunction  from  Heaven;  Acts,  xiii.  2.  "The  Holy 
Ghost  said,  separate  me  Barnabas  and  Saul  for  the  work 

*  Jan.  8th,  1807,  ordained  in  Dr.  Nichols's  Chapel. 


THE  MISSIONARY'S  REHEARSAL.  109 

whereunto  I  have  called  them;"  but  the  Missionary  of 
whom  we  now  speak  had  no  such  call.  Gratitude  to  the 
Saviour,  to  whom  the  written  word  led  his  mind,  and  a 
desire  to  promulgate  the  salvation  which  is  in  Jesus,  in- 
duced him  to  offer  his  services  to  the  church.  Some  letters 
of  Vanderkemp,  recorded  in  the  Evangelical  Magazine  nearly 
twenty  years  ago,  decided  him  to  say,  in  reply  to  enquiries 
for  Missionaries,  "  here  am  I,  send  me."  He  would  readily 
have  gone  to  Africa  with  the  unfortunate  traveller,  Mungo 
Park,  and  Anderson,  his  brother-in-law,  as  a  Missionary,  in 
the  settlement  the  formation  of  which  Park  contemplated. 
Park  and  Anderson  soon  finished  their  mortal  career.  Fi- 
nally, China  was  suggested  to  him  as  the  sphere  of  his  la- 
bours, and  he  acquiesced. 

In  the  first  apostolic  Mission,  Barnabas  and  Saul  were 
united,  and  they  had  Mark  for  their  minister,  or  helper,  or 
servant,  in  whatever  they  might  require.  But  the  first 
Protestant  Chinese  Missionary  went  quite  alone.  Barnabas 
and  Saul  did  not  leave  their  own  empire,  they  travelled  not 
more  than  two  thousand  miles,  and  were  absent  but  two 
years. 

China  is  seventeen  thousand  miles  from  England, 
through  some  stormy  seas  and  under  scorching  suns ;  it  is 
a  land  in  which  foreigners,  and  above  all,  European  fo- 
reigners, are  interdicted;  but  Providence  conducted  him 
thither  in  safety,  and  provided  for  him  a  residence  and 
temporal  support. 

The  prophet  Ezekiel,  who  lived  about  the  time  of  the 
Chinese  Confucius,  received  his  commission  from  Heaven 
in  these  words,  "  Son  of  man,  go,  get  thee  unto  the  house  of 
Isi'ael,  and  speak  with  my  words  unto  them,  for  thou  art 
not  sent  to  a  people  of  a  strange  speech  and  of  a  hard  lan- 
guage, but  to  the  house  of  Israel."  And  such  is  now,  (after 
innumerable  difficulties  have  been  overcome  by  former 
labourers,)  the  situation  of  ministers  in  England ;  to  them 
the  churches  say,  "  go  with  the  Bible,  and  thousands  of  good 
books  to  assist  you ;  and  speak  in  your  mother  tongue, 
and  to  your  own  people,  a  people  prepared  by  many  ad- 


110  DISCOURSE   X. 

mitted  Christian  truths,  the  words  of  divine  revelation.  But 

the  Chinese  Missionary  was  sent  to  "a  people  of  a  strange 
speech,  and  of  a  hard  language."  An  ancient  and  copious 
language,  entirely  unlike  any  other  language  under  heaven. 
Even  with  the  best  assistance  to  acquire  it,  the  Chinese 
language  may  be  justly  called  "  a  hard  language,"  and  the 
then  difficultyof  obtaining  assistance,  rendered  the  acquisi- 
tion of  it  more  so.  Natives  in  China  are  not  allowed  to  teach 
it  to  foreigners,  which  makes  it  difficult  to  procure  their 
aid,  and  when  obtained,  they  know  only  their  mother  tongue, 
and  for  want  of  a  medium  of  communicating  their  ideas  to 
foreigners,  they  are  ill  qualified  to  teach.  I  would  here 
remark,  that  a  competent  knowledge  of  some  Asiatic  lan- 
guages is  a  more  difficult  task,  and  a  more  rare  attainment, 
even  amongst  Missionaries,  both  Roman  Catholic  and  Pro- 
testant, than  is  generally  supposed.  And  Missionary  So- 
cieties do  not,  perhaps,  lay  stress  enough  on  furnishing 
the  means  for  a  speedy  and  extensive  acquisition  of  foreign 
languages  by  their  Missionaries.     However, 

By  persevering  labour  and  undivided  attention,  con- 
siderable progress  was  made  in  the  Chinese  language;  and 
by  many  years'  application  and  great  expense,*  books  have 
been  written  and  printed,  which  will  render  this  "  stx'ange 
speech"  more  easy  of  acquisition  to  those  who  may  here- 
after be  sent  forth  to  teach  the  nations  beyond  the 
Ganges. 

Out  of  China  also,  from  under  the  influence  of  malicious 
informers,  and  a  persecuting  government,  books  and 
teachers  ai'e  now  provided  at  the  Anglo-Chinese  College, 
an  institution  originated  for  the  furtherance  of  the  Gospel, 
and  to  promote  the  temporal  and  spiritual  well-being  of  the 
Chinese.  By  the  aid  of  the  lamented  Milne,  this  institu- 
tion was  reared  and  tuition  commenced ;  and  by  his  help, 
as  is  well  known,  the  whole  of  the  canonical  Scriptvu'es  were 
translated,   and  have  been  printed  and  sent  forth  to  the 

*  The  Hon.  the  East  Indw  Company  expended  £15,000  on  print- 
ing Morrison's  English  and  Ciiinese  Dictionary. 


THE  MISSIONARY'S  REHEARSAL.  HI 

world.  Oral  instruction  has  been  given  to  many,  and  some 
Christian  Tracts  have  been  written  in  Chinese,  and  exten- 
sively circulated.  Several  individuals  have  their  minds 
much  influenced  by  the  truth,  and  one,  to  whom  Milne  was 
the  means  of  conversion,  is  now  left  amongst  his  country- 
men in  China,  as  a  teacher  of  Christianity,  having,  in  his 
own  tongue,  the  Bible  alone,  and  we  hope  the  Holy  Spirit 
of  God  as  his  guide.  This  is  a  brief  rehearsal  of  what  God 
hath  done  by  his  servants  in  this  case.  Milne  has  been 
removed,  we  hope,  to  his  eternal  rest,  but  there  are  yet  fovir 
or  five  labourers,  who,  since  the  Chinese  Mission  com- 
menced, have  entered  and  yet  remain  on  the  field. 


It  is  now  no  longer  a  question,  as  it  once  was  in  Eng- 
land, whether  the  Chinese  language  be  acquirable  or  not  for 
religious  purposes.  We  have  now,  in  our  own  tongue,  co- 
pious Chinese  philological  books,  a  Chinese  Bible,  a  Chi- 
nese Christian  College,  and  a  converted  native  Chinese 
teacher;  and  should  we  not  be  thankful  and  be  encou- 
raged. 

Pioneei's,  who  make  ivaijs  and  apj)roaches,  are  thought 
to  hold  a  humble  place  in  the  army,  in  the  republic  of  letters, 
and  in  the  churches.  The  conqueror,  the  author  of  genius, 
and  the  dignified  prelate  or  popular  preacher,  who  enter 
into  other  men's  labours,  are  those  who  appear  to  effect 
great  things;  the  pioneer  is  forgotten.  Missionaries  who 
Jirst  enter  pagan  lands,  are  only  pioneers.  They  may  clear 
a  little  ground,  make  roads,  plough  and  sow,  (very  neces- 
sary labours  to  be  sure,)  but  the  field  is  as  yet  unsightly. 
When  the  blade  shoots  up  above  ground,  it  is  encouraging; 
but  the  husbandman  must  still  exercise  long  patience,  till 
the  ear  be  formed,  filled,  and  ripened — and  the  yellow 
waving  harvest  be  gathered  in.  And  ere  this  be  efi'ected,  it 
may  be  that  a  part  of  the  promised  crop  is  blasted  and  lost. 
I  fear  the  patience  of  British  Christians  will  be  tried,  if  not 
exhausted,  before  the  fruits  of  the  Chinese  Mission  exhibit 
any   striking  appearance.     Some  of  the  means  which  we 


112  DISCOURSE    X. 

employ,  (particularly  the  Anglo-Chinese  College,*)  are,  I 
fear,  not  popular.  And  we  are  told  we  ought  to  preach 
more ;  that  'preaching  is  the  great  instrument  of  conversion ; 
the  divine  command  is,  we  are  told,  go  and  preach  the  Gos- 
pel to  every  creature. 

To  obviate  this  objection,  and  that  the  truth  may  appear, 
permit  me  to  examine  briefly  this  subject. 

The  modern  sense  of  the  word  "  preach,"  is  to  proclaim 
or  publish  in  religious  orations,  or  to  address  with  earnest- 
ness and  vehemence,  and  inculcate  religious  truths  on  a  con- 
gregation, or  an  assembly  of  many  persons.  Now  in  our 
English  Bible,  when  the  word  preach  is  used,  it  does  not 
always  mean  what  the  modern  use  of  the  word  implies. 
There  are  six\  different  Greek  words  in  the  Acts  of  the 
Apostles  that  our  English  translators  have  rendered  by  the 
one  word  "  preach"  and  if  they  had  used  six  different  Eng- 
lish words,  the  word  preach  Avould  not  have  stood  so  pro- 
minent.    The 

1  st  word,  K»;|Ovo-(Tw,  means,  "  to  proclaim  as  a  public 
herald,  or  crier." — "  What  ye  bear  in  the  ear,  preach  ye 
upon  the  house  tops."  (Matt.  x.  27.)  In  St.  Luke  it  is, 
"proclaim"  ye  upon  the  house  tops.  When  this  term  is 
used,  the  very  words  of  the  proclamation  are  generally 
given.  As  (Matt.  iii.  1 .)  John  came  preaching,  or  jaro- 
claiming  in  the  wilderness  of  Judea — "  Repent  ye,  for  the 
kingdom  of  Heaven  is  at  hand."  Another  example  is  in 
Matt  xxiv.  14.  "  This  Gospel  of  the  kingdom  shall  be 
preached,  or  proclaimed,  in  all  the  world,  for  a  witness  unto 
all  nations,  and  then  shall  the  end  come." 

Had  this  been  the  only  term  employed,  the  objection 
would  have  seemed  to  be  conclusive,  though  not  quite  so, 
for  a  proclamation  may  be  made  in  writing,  as  well  as  by 

*  "  A  fixed  residence  had  been  formed  at  Siam  for  the  French  Mis- 
sionaries, together  witii  a  Seminary  for  instructing  the  youth  in  the  lan- 
guages of  the  circumjacent  nations,  who  had  all  settlements,  or  Camps,  as 
they  were  called,  at  the  capital."  About  A. D.  16G3,  (vide  Moslieim, 
VoI.V.  p.  16.) 

I  should  like  to  know  the  subsequent  fate  of  this  semmary. 

t  See  Campbell  on  the  Gospels,  Vol.  I. 


THE  MISSIONARY'S  REHEARSAL.  113 

the  voice.  Thus  (Ezra  i.  1.)  Cyrus,  king  of  Persia,  made 
a  proclamatioti  throughout  all  his  kingdom,  and  put  it  in 
writing.  And  (in  Acts  xv.  21.)  it  is  said,  Moses  of  old 
time  hath  in  every  city  them  that  preach  him — but  how  ? 
by  "  being  read\n  the  synagogue  every  Sabbath-day."  Thus 
you  see  reading  the  Scriptures  is  called  jwreacftiw^. 

2d.  The  next  word  that  our  translators  render  preach 
is  EwayyeXt^w,  "  To  tell  glad  tidings  or  joyful  news."  (Acts 
V.  42.)  "  And  daily  in  the  temple  and  in  every  house,  they 
ceased  not  to  teach  and  to  preach  Jesus  Christ."  They 
taught  the  people  many  general  truths  of  religion,  and  told 
them  the  good  news  concerning  Jesus  Christ.  But  this 
preaching  was  sometimes  only  conversation  in  a  house, 
perhaps  only  with  a  single  family,  or  only  with  some  of  the 
members  of  a  family.  When  Philip  was  sitting  in  the  Ethio- 
pian's chariot,  and  conversing  with  him,  (Acts  xiii.  35.)  it 
is  said,  Philip  ^'preached  unto  him  Jesus ;"  but  one  man 
speaking  to  another  in  a  carriage,  cannot,  in  the  modern 
sense,  be  called  "^jreacAiw^."  It  should  be  read,  Philip  told 
him  the  good  netvs  concerning  Jesus. 

A  3d  word,  KarayyeWw,  means,  "  To  declare  plainly, 
or  openly,  an  explicit  statement  of  a  truth;  but  this  may  be 
not  a  sermon,  but  a  single  sentence.  In  Romans  i.  8.  the 
word  is  translated  "spoken  of,"  instead  of  preached.  "Thus 
I  thank  God  your  faith  is  spoken  of,  or  talked  about ^  through- 
out the  whole  world,"  not  your  faith  is  preached. 

A  4th  word,  XaXfw,  means,  "  To  speak,  to  tell,  to  an- 
nounce, to  report,  to  spread  a  report."  It  is  sometimes 
rendered,  ^'preaching'  the  word,  and  sometimes  ^^ speak- 
ing" the  word.  The  disciples,  who  were  scattered  on  the 
persecution  which  arose  about  Stephen,  went  to  Antioch> 
"preaching  the  word."  A  commentator,*  who  seems  to 
think  that  ordinary  disciples  should  not  preach,  remarks, 
that  the  original  word  here  means  only,  speaking  or  talking 
about.  And  on  the  other  hand,  I  have  heard  it  rather  ob- 
jected to  some  Missionaries,  that  their  discourses  to  the 
heathen  were  more  like  talking  to  them  than  preaching. 

*  Scott,  in  loco. 
I 


114  DISCOURSE   X. 

But  both  these  remarks  arise  from  too  much  stress  on  the 
modern  use  of  the  word  preach.  To  preach  the  Gospel,  is 
to  tell  about  the  Saviour,  whether  to  an  individual  or  to 
many,  in  a  private  house  or  in  the  temple — to  spi^ead  the 
report,  to  talk  about  the  good  news  sent  from  heaven  to 
all  people. 

There  are  two  more  words  translated  preaching,  viz. 
The  5th  word,  ^laXeyofiai,  which  means,  "To  reason,  to 
argue,  to  dispute."  Acts  xx.  7-  "  Paul  preached  unto  them, 
or  reasoned  with  them." — xxlv.  25,  "  Paul  preached  or 
reasoned  of  righteousness,  temperance,  and  judgment  to 
come." — xviii.  19.  "  Paul  entered  into  the  synagogue,  and 
2ireached,  i.  e.  reasoned,  or  disputed  with  the  Jews. 

Lastly,  the  6th  word,  Trappr]<na^o[uai,  which  means,  "  To 
speak  freely,  plainly,  boldly."  Barnabas  told  the  other 
Apostles  how  Saul  had  preached  boldly,  spoken  freely  and 
openly,  at  Damascus,  in  the  name  of  the  Lord  Jesus. 

These  examples  will,  I  hope,  convince  you  that  speak- 
ing to  individuals,  or  families,  or  to  students  in  a  school  or 
college,  concerning  the  Lord  J'esus,  and  telling  the  good 
netvs  of  salvation  by  him,  as  well  as  proclaiming  to  a  mul- 
titude, either  by  the  living  voice  or  by  written  documents, 
the  command  of  God,  to  repent  and  believe  the  Gospel ; 
are  all,  in  the  scriptural  sense  of  that  phrase,  so  many  ways 
of  preaching  the  Gospel. 

Beside,  the  Saviour's  last  commission  is  thus  expressed 
by  St.  Matthew,  xxviii.  19,  ^^  Go  ye,  and  disciple  all  na- 
tions, teaching  them  to  observe  all  things  whatsoever  I  have 
commanded  you."  This  teaching  of  disciples,  is  in  the 
manner  of  a  master  teaching  his  pupils.  An  instructor  who 
is  attended  by  scholars  from  day  to  day,  in  the  manner  of 
the  antient  ambulatory  schools  which  existed  in  almost 
every  part  of  the  world  ;  in  China,  in  Greece,  and  in  Judea. 
If  stress  were  to  be  laid  on  the  phraseology,  it  would  justify 
schools  and  colleges,  where  masters  and  pupils,  teachers 
and  scholars  meet  daily,  rather  than  the  desultory  sermons, 
or  earnest  harangues  of  an  itinerant  missionary,  probably 
addressed  but  once  to  the  same  people. 

But  I  have  no  intention  of  setting  up  one  means  of 


THE  MISSIONARY'S  REHEARSAL.  115 

spreading  the  Gospel  in  opposition  to  another,  but  to  justify 
the  use  of  that  means  to  which  we  are,  in  China,  almost  ex- 
clusively ^^  shut  up :"  and  I  wish  to  evince  that  every  means 
of  spreading  abroad  in  the  world,  the  report  concerning 
Jesus  the  Saviour,  and  making  known  to  the  children  of 
men  the  salvation  which  is  to  be  found  in  him,  is  in  reality 
preaching,  or  proclaiming  the  Gospel. 

An  institution,  where  teacher  and  scholar,  master  and 
disciple,  remain  together  for  some  years,  is  particularly  de- 
sirable in  a  mission  to  a  people  wholly  unacquainted  with 
the  history  and  doctrines  of  the  Bible.  It  is  extremely 
difficult  to  reach  the  understanding  and  conscience  of  a  very 
ignorant  person  in  Christendom,  as  some  ministers  have 
testified  ;*  but  how  much  more  difficult  is  it  where  the  fii-st 
principle  of  religion,  viz.  that  a  Supreme  Being  exists,  is 
not  recognized  or  known ;  then,  as  Brainerd  said,  "  There  is 
no  foundation  to  build  upon."  How  much  the  Missionary  has 
to  teach  them  before  he  can  tell  them  any  truths,  that  ap- 
pear "  good  tidings"  to  them  !  Just  as  our  Saviour,  (Luke 
XX.  1 .)  is  said  to  have  taught  the  people  in  the  temple,  and 
j)reached  the  Gospel.  These  were  two  topics ;  teachmg  man 
the  existence  and  the  perfections  of  the  great  Creator;  and 
man's  duty,  that  "  God  is," — and  that  he  rewards  and 
punishes  the  children  of  men,  is  not  preaching  the  Gospel ; 
this  is  not  telling  the  good  tidings  of  salvation  through 
Christ,  of  mercy  and  forgiveness  to  the  repenting  sinner. 
Nor  will  this  blessed  intimation  be  esteemed  Gospel  or 
good  news,  by  him  who  knows  not  God,  nor  feels  that 
he  is  a  sinner.  The  disciples  of  Confucius  deny  that 
there  is  any  future  existence  of  separate  spirits.  Death, 
they  say,  is  like  the  extinction  of  a  flame  ;  it  is  annihilation 
of  the  living  principle,  and  if  heaven  would  punish  man, 
there  exists  nothing  after  death  capable  of  receiving  punish- 
ment. Their  language  affords  no  term  for  God  Almighty, 
a  Being  distinct  from,  and  superior  to  the  heavens  and  the 
earth.  Their  gods  are  all  inferior  to  the  powers  cf  nature, 
and  were  formed  or  brought  into  existence  by  Heaven^ 

*  Foster  on  Popular  Ignorance. 

i2 


116  DISCOURSE    X. 

But  then,  if  so,  it  may  be  said,  heaven  is  equivalent  to  God. 
No,  the  word  sometimes  appears  to  approach  to  the  idea  of 
a  supreme  Being;  but  when  examined  into,  it  denotes  only 
the  purer  and  more  subtle  parts  of  the  chaotic  mass  which 
ascended  to  the  upper  regions,  leaving  below  the  grosser 
parts,  which  form  the  earth  and  water.     And  yet  in  a  con- 
fused manner,  heaven  and  earth  are  described  as  two  great 
powers,  and  man  is  the  third,  but  over  these,  there  is  found 
no  supreme  God.     "  God  that  made  the  tvorld"  is  to  them 
unknown;  their  language  affords  no  established  term  that 
can  apply  to   Him.     Now,  it  must  appear  plain,    even 
from  this  slight  view  of  the  subject,  how  little  impression 
a  passing  discourse,  addressed  by  a  despised  foreigner,  to  an 
ignorant  and   sometimes  a  proud  and  contemptuous   au- 
dience must  make  ;  and  still  more  so,  when  it  is  remembered 
that  the  language  of  the  foreigner  is  probably  not  very  per- 
spicuous, and  his  knowledge  of  many  of  the  people's  opinions 
and  prejudices  not  very  accurate.     I  once  overheard  a  man, 
who  had  heard  me  frequently  speak  concerning  Jesus,  tell  his 
friend,  that  Christianity  was  the  same  as  Buddhism,  and  he 
said  it  with  a  sneer.  He  now,  I  hope,  understands  the  subject 
better,  after  hearing  me  talk  about  the  Gospel  for  several 
years.   On  my  quitting  China  I  left  him,  at  his  own  request, 
a  complete  copy  of  the  Sacred  Scriptures,  that  he  might 
read  it  and  lay  to  heart  the  parts  which  he  found  easy. 

What  I  infer  from  these  remarks  is,  the  desirableness  of 
having  the  same  persons  around  a  Christian  Teacher  for  a 
considerable  period  of  time,  that  they  may  attain  a  full  un- 
derstanding of  the  Christian  Religion ;  and  that  they  may 
spread  the  report  amongst  their  countrymen ;  and  in  such 
cases  as  indicate  true  conversion,  they  may  be  employed 
entirely  in  disseminating  the  seed  of  the  word;  and  thus 
oral  instruction  be  united  with  the  written  word  distributed 
amongst  the  people. 

It  appears  to  me  that  our  Saviour  commenced  his  Mis- 
sion in  this  way.  He  selected  twelve  disciples  or  scholars, 
beside  the  seventy,  and  had  them  always  about  him  to  be 
fully  instructed;  and  their  subsequent  preachings  and 
writings  were  the  means  of  radicating  the  Gospel  in  the 


THE  MISSIONARY'S  REHEARSAL.  117 

western  world.  Our  dislike  to  the  religious  language  of 
Rome,  may  lead  some  to  turn  away  with  disgust  from  the 
term,  "  The  College  of  Apostles  ;"  but  this  is  being  offend- 
ed with  mere  words,  and  that  without  reason.  The  manner 
in  which  our  Saviour  appeared  was  very  similar  to  that  of 
the  moral  philosophers  of  antiquity ;  it  was  similar  to  that 
of  the  Chinese  moralist,  Confucius,*  who  also  had  seventy 
disciples  more  closely  attached  to  him :  these  were  ambula- 
tory schools  or  colleges.  The  pupils  remained  with  the 
master  till  they  understood  his  doctrines,  and  then  they 
spread  them  by  discourses,  or  conversations,  or  books.  I 
am  pointing  out  only  a  general  resemblance,  and  not  affirm- 
ing that  the  manner  was  the  same  in  every  particular. 

It  may  be  affirmed,  that  lectures  given  in  a  chapel  or  place 
of  meeting,  would  produce  the  same  effect  as  I  am  contend- 
ing for,  in  a  school  or  college.  To  which  I  answer,  if  the 
heathen  would  assemble  regularly  and  constantly,  as  Chris- 
tian societies  do,  a  considerable  part  of  the  same  effect 
would  be  produced;  but  by  no  means  the  whole  of  it. 
However,  the  heathen,  who  despise  the  foreigner  and  his 
new  religion,  which  would  turn  them  from  the  religion  of 
their  fathers,  and  call  their  attention  a  short  time  from  their 
business  or  amusement,  Avill  not  often  attend  any  place  of 
meeting;  and  when  a  few  of  them  can  be  assembled,  the 
impression  is  not  at  all  equal  to  that  made  on  those  who  are 
instructed  all  the  day.  We  have  tried  both  means  at  Malacca, 
andthere  is  no  comparison  as  to  the  degree  of  Christian 
knowledge  obtained  by  the  students,  and  by  the  labouring 
men  ^vho  come  occasionally  to  hear  the  evening  lecture  in 
the  town. 

Further,  such  an  institution  as  that  which  I  am  now  ad- 
vocating, is  much  required  for  continuing  a  succession  of 
well-instructed  European  Christian  Teachers  to  labour  in 
that  immense  field  opened  by  the  nations  which  use  the 
Chinese  language.  I  have  already  noticed,  that  a  compe- 
tent knowledge  of  some  Asiatic  languages,  is  not  an  easy 

*  It  is  remarkable  that  Confucius  also  had  seventy  or  seventy-two 
disciples,  more  eminent  than  the  rest,  whose  images  are  now  worshipped 
with  his. 


lis  DISCOURSE   X. 

or  common  attainment;  I  knew  four  Roman  Catholic  Mis- 
sionaries v/ho  had  been  fourteen  years  in  Peking,  and  could 
not  read  a  word  of  Chinese ;  and  I  knew  an  Italian  priest, 
who  lived  thirty  years  on  the  Chinese  frontier^  as  agent  for 
the  Missions,  who  was  still  more  ignorant  of  the  language, 
for  he  could  neither  read  nor  speak  it.  Now,  to  be  told  by 
Christians  at  home,  to  go  and  teach,  and  preach,  and  con- 
vert the  heathen,  without  even  adverting  to  the  laborious 
schooling  which  a  man  must  undergo  before  he  can  either 
teach  or  preach,  is  often  disheartening  j  because  there 
appears  a  want  of  consideration  and  feeling  for  a  poor 
Missionary's  peculiar  and  difficult  circumstances.  He 
has,  at  first,  no  Christian  society  nor  Christian  ordinances ; 
and  if  he  reads  much  in  religious  European  books,  to  make 
up  for  these  defective  circumstances,  his  attention  is  with- 
drawn from  the  studies  preparatory  to  Christian  usefulness 
amongst  the  heathen ;  and  if  he  does  not  labour  hard  at 
his  pagan  studies,  years  will  elapse  before  he  can  either 
teach  or  preach  ;  and  death  may  occur  before  he  is  of  any 
use  at  all  to  the  heathen,  as  a  Christian  teacher.  If,  on 
the  other  hand,  he  does  fag  at  the  Pagan  language,  their 
history  and  opinions,  in  order  to  reason  with  them,  and 
persuade  them  concerning  the  Gospel,  he  is  in  danger  of 
becoming  barren  of  religious  and  Christian  affections. 
Further,  he  has  often  an  extensive  correspondence  to  keep 
up  with  Christian  people  at  home,  to  M^rite  journals  and 
official  letters  to  societies ;  to  keep  accounts,  and  attend  to 
pecuniary  details;  matters  in  which  he  has,  probably,  never 
been  instructed.  And  all  these  things  put  together,  viz. 
defective  means  of  acquiring  the  language,  opinions,  and 
manners  of  the  people  he  has  to  teach ;  the  importunity  of 
those  who  desire  him  to  shew  immediate  fruits  of  his 
labour ;  his  own  anxiety  to  be  useful ;  the  various  calls  of 
missionary  and  domestic  management — these  all  keep  his 
mind  so  much  on  the  stretch,  as  to  affect  his  health  and 
spirits,  and  it  may  be,  in  some  of  the  many  deaths  we  have 
had,  hastened  that  event.  The  mental  labours  and  anxieties 
of  Milne  were  extreme. 

To  obviate  these  difficulties,  as  well  as  for  other  purposes. 


THE  MISSIONARY'S  REHEARSAL.  1 19 

the  Anglo-Chinese  College  is  instituted.  There,  Mission- 
aries may  have  every  facility  ^for  acquiring  the  language, 
history,  and  philosophy  of  China,  without  any  extraneous 
cares,  till  they  be  competent  to  teach  and  to  preach  Jesus 
Christ  J  and  by  these  facilities,  their  health  and  lives  be 
preserved,  as  well  as  their  direct  usefulness  be  greatly  ac- 
celerated. 

We  have  already  remarked,  that  primitive  Societies  (or 
Churches)  of  Christians  were  formed  on  the  principle  of  uni- 
ting teachers  and  disciples,  not  only  to  worship  together,  as 
some  have  lately  affirmed,  but  also  to  be  instructed  in  Chris- 
tian knowledge  ;  and  not  only,  I  believe,  for  these  two  ends, 
but  also  to  raise  up  and  send  forth  Missionaries.  In 
May,  1823,  during  your  Christian  Festival  in  the  me- 
tropolis, one  of  the  speakers,  (Mr.  Fletcher,)  whose 
speech  I  read  in  the  Atlantic  Ocean,  made  this  remark ; 
"  every  Christian  Church,  in  proportion  as  the  end  of  its 
formation  is  accomplished,  is  a  Missionary  Society;  a 
society  established  not  only  for  its  own  edification,  but  for 
the  enlargement  of  the  Redeemer's  kingdom."  This  is  a 
sentiment  which  in  China  I  have  long  entertained,  and 
therefore,  have  been  grieved,  sometimes,  to  see  the  work  of 
Missions  considered  by  most  of  the  churches,  as  a  work  in 
which  they  might  or  might  n.ot  interest  themselves,  just  as 
they  pleased. 

The  church  at  Antioch,  to  which  we  have  to-day  made 
frequent  reference,  had  several  prophets  and  teachers ;  as 
Barnabas,  and  Simeon,  that  was  called  Niger,  "or  the 
black  man,"  and  Lucius  of  Cyrene,  and  Manaen,  who  had 
been  brought  up  with  Herod  the  tetrarch,  and  Saul.  These 
taught  the  disciples  and  ministered  to  the  Lord;  and  some 
of  them,  as  we  have  seen,  went  on  a  missionary  tour.  It 
has  long  been  my  wish  to  form,  at  the  Anglo-Chinese  Mis- 
sion House,  and  at  the  college,  a  central  Home  beyond  the 
Ganges,  for  teachers  and  preachers;  from  whence  some  of 
the  number  may  go  forth  occasionally  on  missionary 
toau's,  two  and  two,  perhaps  an  European  and  a  native 
disciple  together;  and  when  they  have  finished  their  tour^ 
let  them  return  to  refresh  their  minds  and  re-establish 
their  health,  and  attend  to  studies  to   fit  them   for    new 


120  DISCOURSE   X. 

stations,  as  they  may  be  discovered  or  present  themselveSi 
Even  now,  qualified  teachers  are  much  wanted  to  write 
books  for  the  idolatrous  heathen,  for  the  catechumens,  for 
converts,  and  for  native  preachers. 

In  the  first  century  of  the  Christian  era,  not  only  did 
Providence  employ  the  preaching  of  the  Apostles  and  dis- 
ciples, but  also  their  writings ;  the  memoirs  of  Jesus,  and 
the  letters  of  the  Apostles,  for  the  instruction  of  believers 
and  the  spread  of  the  Gospel.  And  history  informs  us, 
that  the  Christians  had  not  only  schools  for  children,  but 
also  "  academies"  erected  in  several  large  cities,  in  which 
persons  of  riper  years,  especially  such  as  aspired  to  be 
public  teachers,  were  instructed  in  different  branches,  both 
of  human  learning  and  of  sacred  erudition.  St.  John  erect- 
ed, it  is  said,  a  school  of  this  kind  at  Ephesus;  and  one  of 
the  same  nature  was  founded  by  Polycarp  at  Smyrna;  and 
the  Catechetical  School  formed  at  Alexandria,  is  supposed 
to  have  been  erected  by  St.  Mark.  There  were  also  at 
Rome,  Antioch,  Csesarea,  Edessa,  and  in  several  other 
places,  schools  of  the  same  nature,  though  not  all  of  equal 
reputation.* 

The  writings  of  well-educated  and  studious  men  have, 
in  every  age,  been  a  very  principal  means  employed  by 
Providence  to  preserve  and  extend  the  true  religion. 

During  the  first  and  second  centuries,  it  is  beyond  all 
doubt  that  the  pious  diligence  and  zeal  with  which  many 
learned  and  pious  men  recommended  the  Sacred  Writ- 
ings, and  spread  them  abroad  in  translations,  contributed 
much  to  the  success  and  propagation  of  the  Christian  doc- 
trine. And  when  Christians  were  calumniated  and  mis- 
represented by  Pagan  writers,  "  Those  who,  by  their 
apologetic  writings  in  favour  of  the  Christians,  destroyed 
the  poisonous  influence  of  detraction,  rendered  no  doubt, 
signal  service  to  the  doctrine  of  Christ.  Nor  were  the 
writings  of  such  as  combated  with  success  the  ancient 
heretics  without  their  use,  especially  in  the  early  periods  of 
the  church.*' -f- 

Many  of  those  whom  Providence  has  made  most  emi- 
nently useful,  were  persons  who,  like  Paul,  received  the 

*  Mosheim,  Vol.  I.  p.  119.  f  Ibid.  Vol.1,  p.  151. 


THE  MISSIONARY'S  REHEARSAL.  121 

benefit  of  early  instruction  under  some  good  teacher. 
A  long  list  of  names  might  be  selected  from  history,  were 
it  necessary,  and  these  would  prove  that  colleges,  and  books, 
and  preachers,  have  not  hindered  each  other ;  but  have  all 
co-operated,  under  the  divine  blessing,  for  the  furtherance 
of  the  Gospel. 

Jerom  of  Prague  travelled  into  England  for  the  sake  of 
his  studies,  and  he  carried  hence  the  books  of  Wickliffe, 
and  promoted,  with  the  labours  of  Huss,  the  reformation  in 
Bohemia ;  some  youths  of  Bohemia,  who  studied  at  Oxford, 
also  carried  home  religious  truth.  Luther's  judgment  was, 
that  the  written  word  of  God,  laid  open  and  rightly  ex- 
plained to  the  people  (either  orally  or  by  printed  exposi- 
tions) is  the  most  powerful  engine  for  the  destruction  of 
the  kingdom  of  Satan.  The  divine  blessing  attended  his 
laboui'S,  and  the  circulation  of  judicious  expositions  of 
various  parts  of  the  Scriptures.  Aleander  burnt  Luther's 
books,  but  that  increased  men's  curiosity  to  read  them,  and 
Luther  re-published  them  with  additional  arguments,  and  in 
more  correct  composition.  Luther  recommended  to  the 
churches  in  Saxony  the  study  of  the  Latin  tongue,  that 
there  might  be  men  capable  of  instructing  foreign  nations,* 
by  which  he  seems  to  have  meant  the  other  nations  of  Eu- 
rope. 

The  London  Missionary  Society,  at  the  suggestion  of 
the  late  Dr.  Milne,  in  January,  1823,  resolved  to  employ 
means  to  obtain  correct  versions  of  the  Sacred  Scriptures 
into  the  languages  of  Cochinchina,  Japan,  and  Siam.  The 
two  first  of  these  are  closely  allied  to  the  Chinese  language, 
which  is,  indeed,  read  by  educated  Cochinchinese  and  Japan- 
ese ;  I  therefore  beg  to  recommend  the  study  of  the  Chi- 
nese language,  and  desire  the  countenance  of  Christians  to 
the  Anglo-Chinese  College,  that  there  may  be  men  capable 
of  conveying  Christian  instriictioii  to  these  foreign  nations. 
The  Society's  Missionaries,  by  the  very  liberal  aid  of  the 
Bible  Society,  have  already  made  and  printed  a  translation 
of  the  whole  Bible  into  the  Chinese  language;  but  one  of  the 

*  Milner,  Vol.  IV.  p.  608—2*27.     Vol.  V.  p.  460. 


122  DISCOURSE   X. 

translators  died,  and  the  revision  which  he  and  his  colleague 
unitedly  desired  to  make,  has  not  been  effected.  Other 
labourers  should  be  prepared  and  qualified  to  revise,  correct, 
and  superintend  future  editions  of  the  Chinese  Bible ;  and 
those  who  desire  the  end,  should  encourage  the  means. 

The  perfection  to  which  printing  has  been  brought,  and 
the  ease  of  Chinese  printing,  afford  wonderful  facilities  for 
the  preservation  and  diffusion  of  Christian  knowledge. 
How  often  in  China,  M'here  the  voice  of  no  Christian  could 
reach  me,  have  I  been  instructed,  reproved,  and  consoled, 
by  the  writings  of  good  men  who  lived  centuries  ago,  and 
by  books  which  had  been  printed  hundreds  of  years  before 
their  pages  vrere  opened  to  my  perusal.  Hom^  wonderfully, 
and  with  what  a  beneficial  effect,  are  the  pious  sentiments 
of  Christians  of  all  communions,  and  of  every  nation, 
collected,  and  sent  forth  to  every  region,  by  the  Bible  So- 
ciety's sheets  of  correspondence,  by  the  Missionary  Jour- 
nals and  Registers,  by  religious  Tracts,  and  similar  produc- 
tions of  the  press.  These  instruct  and  gladden  the  hearts 
of  thousands,  and  hundreds  of  thousands,  to  whom  it  would 
be  impossible  to  convey  the  same  good  by  the  living  voice. 
Concerning  the  College,  I  will  make  only  one  more  re- 
mark. In  it  the  Chinese  students  are  taught  the  English 
language,  in  order  to  open  to  them  the  stores  of  knowledge 
which  so  richly  abound  in  English  authors  and  English 
translations.  By  this  means,  pious  writers  of  former  ages, 
and  of  the  present  day,  will  be  made  useful  to  an  extent 
they  themselves  never  could  have  contemplated;  their 
works  will  be  read  in  China  and  Japan,  and  will  contribute, 
we  hope,  to  the  salvation  of  sinners,  the  joy  of  angels,  and 
the  glory  of  God. 

Teh.  6th,  1825,  at  Mr.  Stratten's. 

However,  it  is  God  alone  who  can  open  the  door  of  faith 
unto  the  Gentiles;  we  would  use  the  means  but  not  rest  in 
them— our  hope  is  in  God,  and  in  him  only. 

I  have  this  morning  endeavoured  to  point  out  to  you  the 
means  which  are,  in  my  humble  opinion,  the  most  appro- 
priate for  diffusing  Christian  knowledge  in  the  farther  East, 


THE  MISSIONARY'S  REHEARSAL.  123 

and  I  hope  you  will  see  it  to  be  right  to  assist  in  so  good  a 
cause.  The  strongest  motive  I  can  suggest  to  you  is,  the 
love  of  Christ.  Let  that  constrain  you,  and  then  your 
motives  and  your  practice  will  assui'edly  be  exactly  what 
they  ought.  In  the  degree  that  we  value  Christian  know- 
ledge for  ourselves,  in  the  same  degree  shall  we  be  anxious 
to  communicate  it  to  others.  If  we  count  all  things  but 
loss  for  the  excellency  of  the  knowledge  of  Christ,  we  shall 
consider  the  communication  of  that  knowledge  the  greatest 
good  that  we  can  possibly  bestow  on  a  fellow  creature ;  and 
it  is  not  only  so,  but  it  is  likewise  the  most  acceptable 
service  that  we  can  perform  in  the  sight  of  God. 


0)1  another  Occasion. 
I  do  not  this  evening  plead  for  pecuniary  aid  in  behalf 
of  the  Anglo-Chinese  College,  but  only  assert  its  right  to  a 
small  portion  of  assistance  from  every  church,  that  ever 
utters  the  prayer  dictated  by  the  Divine  Savioui*,  "  Thy 
kingdom  come."  You  have  had  this  day  to  assist  your- 
selves. This  is  a  dut)'.  But  you  must  also  labour  that 
you  may  have  to  give  to  him  that  needeth,  as  well  as  pro- 
vide for  your  own  wants.  It  is  sometimes  said,  both  in 
reference  to  gifted  labourers  and  pecuniary  resources,  and 
even  by  principals  of  Scotch  Universities,  that  "  there  is 
much  still  to  be  done  at  home ;  and  whilst  wants  exist  at 
home,  it  is  Quixotic  to  send  help  abroad."  This  tale  is 
specious,  and  suits  our  selfishness ;  but  it  assumes  as  a 
correct  principle,  that  till  all  our  wants  and  wishes  are 
satisfied,  we  should  not  alienate  any  thing  belonging  to  us, 
or  that  seems  to  belong  to  us;  for  in  fact  there  is  no  good 
that  we  possess  that  is  strictly  ours.  Man  is  but  a  steward; 
all  things  belong  to  God.  However,  apart  from  this  con- 
sideration, 1  deny  that  we  must  wait  until  all  our  own 
wants  be  supplied,  ere  we  supply  others.  I  have  not  food 
enough  for  one  hearty  meal,  but  my  brother  has  none. 
England  abounds  in  Bibles,  and  preachers,  and  pious  books ; 
but  there  are  pagan  lands  that  have  comparatively  none. 


124  DISCOURSE   X. 

Now,  what  does  the  Christian  principle  say — Shall  1  eat 
the  whole  of  my  scanty  meal,  and  give  my  brother  none? 
or  shall  I  share  it  with  him?  I  say,  share  it  with  him. 
Help  yourselves  this  evening,  and  at  a  future  day,  help  the 
Anglo-Chinese  College.  I  promise  you  not  thanks  ;  I  insist 
upon  it  as  a  duty.  Let  it  not  be  said  of  us — all  seek  their 
own,  not  the  things  which  are  Jesus  Christ's; — all  seek 
their  own  edification  only,  not  the  enlargement  of  the  Sa- 
viour's kingdom. 


DISCOURSE   XI. 

WHITTEN    ON    BOARD   THE    WATERLOO,    MARCH   3    AND  4,    1824, 


WISDOM'S   WAYS. 


Proverbs,  iir.  17. 

**  Her  (  Wisdoni's)  ways  are  ways  of  pleasantness,  and  all  her 
paths  are  peace." 

J.  HE  Divine  Being, — the  Father,  Son,  and  Holy  Spirit,  the 
only  living  and  true  God, — is  the  Supreme  Wisdom.  His 
knowledge  of  what  is  best,  and  of  the  means  of  effecting  it, 
is  infinite :  hence,  in  the  New  Testament,  he  is  styled 
"  The  only  wise  God."  The  creation  of  the  universe  is 
ascribed  to  his  wisdom.  "  The  Lord,  by  wisdom,  hath 
founded  the  earth ;  by  understanding  hath  he  established 
the  heavens.  By  his  knowledge  the  depths  are  broken  up, 
and  the  clouds  drop  down  the  dew."  And,  in  the  work  of 
human  redemption,  the  angels  are  said  to  perceive  the 
"  manifold  wisdom  of  God." 

The  Almighty  is  the  source  of  all  created  wisdom.  The 
wonderful  instincts  of  animals  are  from  him ;  the  skill  of 
ingenious  men  is  his  gift ;  and  the  powers,  or  faculties, 
of  the  human  soul,  fitting  it  for  the  attainment  of  wisdom, 
both  natural  and  spiritual,  are  from  God. 

Wisdom's  ivat/s,  spoken  of  in  our  text,  denote  the  paths 
of  human  duti/,  in  luhich  Heaven  directs  man  to  walk,  and 
tvhich  lead  to  happiness. 


126  DISCOURSE  XI. 

There  is  a  large  party  of  men  in  the  world,  (some  of 
them  ingenious  and  learned  men,  but  proud  opposers  of  the 
true  wisdom,)  who  set  up  notions  of  their  own,  instead  of, 
or  in  opposition  to,  that  wisdom  which  cometh  down  from 
Heaven  :  their  system  the  Bible  calls  the  wisdom  of  this 
world,  which  shall  come  to  nought,  and  end  in  disappoint- 
ment and  misery. 

There  is  no  age  nor  condition  in  life  in  which  a  man  can 
be  placed,  that  can  prevent  his  finding  the  ways  of  true 
wisdom.  He  may  know  them,  and  walk  in  them,  if  he 
will,  although  ever  so  poor,  and  although  he  may  not 
know  a  letter  of  a  book.  Therefore  no  man  should  be 
discouraged,  but  think  and  act  for  himself,  in  this  matter, 
as  becomes  a  man.  Nor  should  any  man  deceive  himself 
so  far  as  to  imagine,  that  because  he  has  no  scholarship, 
it  is  therefore  excusable  in  him  to  disregard  the  ways  of 
wisdom,  and  wander  in  the  downward  paths  of  folly.  Nor 
may  those  who  have  some  scholarship  think  that  they  are 
superior  men,  and  above  attending  to  those  instructions  of 
wisdom,  which  are  suited  to  poor  people  and  servants. 
The  ways  of  heavenly  wisdom  are  for  all  ranks  and  con- 
ditions of  men. 

I.  Let  us,  therefore,  try  to  ascertain  from  the  Bible 
what  those  ways  are.     And,  in  the  first  place,  it  is  written, 
(Ps.  iii.  10.)  "  The  fear  of  the  Lord  is  the  beginning  of 
ivisdom."    The  Lord  is  that  great  and  awful  Being  who 
made  the  world,  and  who  rules  over  it  as  the  King  of 
kings  and  Judge  of  all  mankind.      He  is  that  gracious 
and  merciful  Being  who  hears  the  groaning  of  the  pri- 
soners, and  of  those  appointed  to  death  ',  who  hears  the 
prayers  of  the  distressed,  and  sends  help  from  his  holy 
temple.     He  is  the  Giver  of  life  and  health  to  the  poor, 
and  of  power  and  wealth  to  the  great  amongst  men.     He 
is  the  Creator  and  Benefactor,  the  Father  of  all  intelligent 
creatures  J    and  therefore  all  good  angels  and  good  men 
fear  him.     They  fear  him,  not  as  a  cruel  master,  not  as  an 
enemy ;  but  as  a  Superior,  as  a  Father,  as  the  greatest  and 
best  of  Beings.     Some  people  cavil  at  the  word  fear,  as 


WISDOM'S  WAYS.  127 

if  it  denoted  a  degrading  feeling ; — like  a  child  being  afraid 
in  the  dark,  or  a  coward  being  afraid  of  another  man,  or 
of  some  danger  that  threatened  him  :  but  this  is  not  fair ; 
it  seems  to  suppose  that  the  Almighty  is  an  imaginary 
being,  or  that  he  is  our  equal,  or  that  he  is  a  bad  being,  all 
of  which  are  very  shocking  suppositions.  For  a  child  to 
fear,  as  well  as  to  love,  a  good  parent,  is  a  very  proper 
feeling :  for  a  man  to  be  afraid  of  an  earthquake,  which 
makes  the  mountains  tremble,  is  not  cowardice.  Since 
a  good  parent  will  not  be  angry  with,  nor  chastise  or 
punish  a  child,  without  just  cause,  a  child  should  always  be 
afraid  of  incurring  such  a  parent's  displeasure  ;  for  this  is 
the  same  as  being  afraid  to  do  wrong ;  and  to  be  afraid  of 
incurring  the  divine  displeasure  is  the  beginning  of  wisdom. 
The  fear  of  the  Lord  implies  a  knowledge  of  the  Almighty's 
greatness,  and  goodness,  and  justice,  and  a  desire  never  to 
do  any  thing  undutiful,  or  bad,  or  unjust;  and  he  who 
does  not  desire  to  possess  this  fear  is  a  bad  man  by  his 
own  confession ;  and  he  who  curses  and  swears,  and  pre- 
tends not  to  be  afraid  of  the  divine  punishments,  is  as  great 
a  fool  as  the  man  who  defies  the  lightning  or  the  earth- 
quake. Boys  sometimes  think  that  swearing  and  bad  lan- 
guage makes  them  look  manly,  but  it  only  shews  that  they 
are  fools.  Our  Saviour  said,  "Fear  not  them  that  kill  the 
body,  and  after  that  have  no  more  that  they  can  do ;  but  I 
will  forewarn  you  whom  ye  shall  fear.  Fear  Him,  who, 
when  he  hath  killed,  hath  power  to  cast  both  soul  and 
body  into  hell.  Yea,  I  say  unto  you,  fear  Him"  Any 
of  you  who  have  a  reverence  for  God,  and  a  dread  of 
wicked  language  and  conduct,  be  not  afraid  when  your 
comrades  swear  at  you,  and  treat  you  with  contempt  and 
ridicule,  and  call  you  Methodists  ;  these  sneers  are  all 
trifles,  compared  with  the  cruel  mockings,  and  tortures, 
and  deaths,  which  many  confessors  and  martyrs  have  en- 
dured, without  fear,  and  without  impatience.  Nev^er  be 
ashamed  to  own  that  you  fear  God,  and  then  you  need  fear 
none  else.  It  was  a  proper  answer  given  by  a  soldier- 
officer,*  who  refused  a  challenge,  "  I  am  not  afraid  to 
*  Colonel  Gardiner, 


128  DISCOURSE   XI. 

fight,  but  I  am  afraid  to  sin."  Man  may  mock  me,  and 
call  me  a  coward  ;  but  as  I  think  duelling  sinful,  I  fear 
God  and  not  man.  The  fear  of  the  Lord  is  the  beginning 
of  wisdom  ;  it  lies  at  the  foundation  of  all  true  religion  and 
morality.  It  checks  and  puts  a  stop  to  all  profane  thoughts, 
and  language,  and  conduct.  Hence  the  Bible  describes 
the  wicked  man  as  one  who  has  cast  off  the  fear  of  God, 
and  as  one  who  has  no  fear  of  God  before  his  eyes.  *  He 
who  truly  fears  God  is  a  religious  and  holy  man,  or,  in 
other  words,  a  pious  and  moral  man. 

Now,  since  this  reverence  for  the  Divine  Being  is  the 
beginning  of  wisdom's  ways,  it  follows,  that  some  modern 
notions   about  leaving  religion  out   of  the   education   of 
children  is  a  foolish  method.     A  regard  to  the  Almighty  in 
the  human  heart,  is  the  main-spring  of  all  that  is  good : 
without  it,  all  the  machinery  of  education  will  not  work,  nor 
produce  a  good  man.     Every  body  knows  that  reading 
and  writing,  known  by  a  man  of  bad  principles,  only  makes 
him  more  mischievous  than  he  could  well  be  without  them. 
And  the  same  is  true  of  the  higher  branches  of  education ; 
although  they  polish  the  surface  of  society,  they  may  exist 
together  with  the  utmost  depravity,  cruelty,  and  injustice, 
and  therefore  the  utmost  folly.     Yes !  religion  is  the  be- 
ginning of  wisdom!     If  you  ask  me,  "What  religion?'* 
I  answer,  "  The  fear  of  the  Lord."    That  is  true  religion  ; 
and  if  a  man  is  not  afraid  of  sinning  against  God  Al- 
mighty— if  you  hear  him  make  a  jest  of  what  is  sinful — 
he  is  evidently  not  possessed  of  the  time  religion.    He  must 
still  be  numbered  with  the  fools,  as  the  Bible  calls  those 
who  make  a  mock  at  sin,  and  who  in  vain  pretend  to  belong 
to  any  church :  but  he  who  is  afraid  of  offending  Heaven 
has  certainly  begun  to  be  wise,  and  has  commenced  the 
true  religion ;  has  entered  the  porch  of  the  true  church,  and 
will  advance  as  he  increases  in  knowledge. 

Having  now  ascert^ned  the  right  way  of  setting  out  in 
the  pursuit  of  wisdom,  let  us,  in  the 

-*  Deut.  xxviii.  5.  8.  "  If  thou  wilt  not — fear  this  glorious  and  fearful 
(or  awful)  name,"  the  Lord  thy  God,  "the  Lord  will  make  thv  plagues 
wonderful." 


WISDOM'S  WAYS.  129 

II.  Next  place,  enquire  concerning  her  paths,  said  to 
be  pleasant  and  peaceful.     And, 

(\.)  A  Jmmhle,  teachable  disposition,  and  a  desire  and 
strenuous  endeavour  to  learn,  is  declared  to  be  one  of  the 
paths  of  wisdom;  in  confirmation  of  which,  I  shall  quote 
some  of  the  paragraphs  in  the  Book  of  Proverbs. 

(Prov.  i.  8.)  "  My  son,  hear  the  instruction  of  thy  father, 
and  forsake  not  the  law  of  thy  mother."  The  advice  and 
admonitions  of  good  parents,  next  to  the  instructions  de- 
rived from  Heaven,  should  be  carefully  listened  to  and 
remembered  by  those  who  mean  to  do  well;  for  parents 
have  most  right  to  direct,  and  they  feel  a  deeper  interest 
in  their  children  than  any  other  persons.  Orphans  should 
attend  to  the  good  advice  given  by  teachers  and  the  mini- 
sters of  religion,  or  by  older  people  and  superiors,  who 
themselves  set  a  good  example.  The  churches  and  chapels 
at  home  afford  the  means  of  instruction  to  all  who,  instead 
of  wandering  about  the  streets  and  fields,  choose  to  attend 
them.  And  there  ai'e  many  small  cheap  books  and  tracts, 
containing  excellent  instruction,  which  those  that  can  read 
may  easily  avail  themselves  of. 

(Prov.  xiii,  1 .)  "A  wise  son  heareth  his  father's  instruc- 
tions, but  a  scorner  heareth  not  rebuke."  And  there  is 
a  promise  annexed  to  a  diligent  study  of  what  is  good. 
(Chap.  ii.  ver.  2.)  "  If  thou  incline  thine  ear  unto  wisdom, 
and  apply  thy  heart  to  understanding  ;  if  thou  seekest  her 
as  silver,  and  searchest  for  her  as  for  hid  treasures ;  then 
shalt  thou  understand  the  fear  of  the  Lord,  and  find  the 
knowledge  of  God ;  for  the  Lord  giveth  wisdom,  out  of  his 
mouth  Cometh  knowledge  and  understanding." 

The  Divine  Wisdom  condescends  to  entreat  and  per- 
suade thoughtless  man,  and  says,  (Prov.  i.  22.)  "  How  long, 
ye  simple  ones,  will  ye  love  simplicity  ?  and  the  scorners 
delight  in  their  scorning,  and  fools  hate  knowledge  ?  Turn 
ye  at  my  reproof :  behold,  I  will  pour  out  my  spirit  unto 
you  ;  I  will  make  known  my  words  unto  you." 

And,  finally,  against  those  who  will  not  listen  to  the 
divine  instruction  a  threatening  is  denounced.  Heaven 
says  to  proud  and  untractable,  unteachable  men,  "  Because 


130  DISCOURSE    XL 

I  have  called,  and  ye  refused ;  I  have  stretched  out  my 
hand,  and  no  man  regarded ;  but  ye  have  set  at  nought  all 
my  counsel,  and  would  none  of  my  reproof :  I  also  will 
laugh  at  your  calamity ;  I  will  mock  when  your  fear 
Cometh ;  when  your  fear  cometh  as  desolation,  and  your 
destruction  cometli  as  a  M'hirlwind ;  when  distress  and 
anguish  cometh  upon  you  : — for  that  they  hated  know- 
ledge, and  did  not  choose  the  fear  of  the  Lord." 

In  these  passages  of  Sacred  Scripture,  the  good  and  the 
evil,  the  blessing  and  the  curse,  are  set  before  us  ;  the  path 
of  wisdom,  and  the  path  of  folly ;  the  different  conduct  and 
fate  of  the  humble  learner,  and  of  the  proud  scorner. 
"  A  man's  pride  shall  bring  him  low ;  but  honour  shall 
uphold  the  humble  in  spirit."  (Prov.  xxix.  23.")  Therefore, 
(chap.  iii.  ver.  5.)  "Trust  in  the  Lord  with  all  thy  heart, 
and  lean  not  to  thine  own  understanding. — Be  not  wise  in 
thine  own  eyes ;  but  in  all  thy  ways  acknowledge  the 
Almighty,  and  he  will  direct  thy  paths." 

(2.)  But  the  humble  and  teachable  disposition  so  strong- 
ly inculcated,  does  not  imply  an  easy  acquiescence  with 
whatever  any  body  may  suggest ;  quite  the  reverse !  It  is 
accompanied  by  z.firm  resistance  to  the  enticements  of  evil 
men  and  bad  women.  (Prov.  i.  10.)  "My  son,  if  sinners 
entice  thee  consent  thou  not."  If  they  say,  *  Cast  in  thy 
lot  among  us — let  us  all  have  one  purse,'  and  so  entice  you 
to  steal  or  to  rob,  "Walk  not  thou  in  the  way  with  them: 
refrain  thy  foot  from  their  path,  for  their  feet  run  to  evil, 
and  make  haste  to  shed  blood." 

(Prov.  ii.  10.)  "When  wisdom  entereth  into  thy  heart 
and  knowledge  is  pleasant  to  thy  soul;  discretion  shall 
preserve  thee,  understanding  shall  keep  thee,  and  deliver 
thee  from  the  way  of  the  evil  man,  from  the  man  that  speak- 
eth  froward  things" — who  rejoices  to  do  evil,  and  delights  in 
the  frowardness  of  the  wicked ;  and  will  deliver  thee  from 
the  strange  woman,  from  the  abandoned  woman,  who 
flattereth  with  her  words,  who  forsaketh  the  guide  of  her 
youth  (her  father  or  her  husband,)  and  forgetteth  the  cove- 
nant of  her  God ; — for  her  house  inclineth  unto  death,  and  her 
paths  unto  the  dead.     None  that  go  unto  her  return  again,. 


WISDOM'S  WAYS.  131 

neither  take  they  hold  of  the  paths  of  life.  (Prov.  v.  2.) 
"  Her  feet  go  down  to  death,  and  her  steps  take  hold  on 
hell;"  therefore,  O  man,  remove  thy  way  far  from  her,  and 
come  not  nigh  the  door  of  her  house,  "  Lest  thou  give 
thine  honour  unto  others,  and  thy  years  unto  the  cruel — ■ 
lest  strangers  be  filled  with  thy  wealth,  and  thy  labours 
be  in  the  house  of  a  stranger,"  and  thou  mourn  at  the  last, 
when  thy  flesh  and  thy  body  are  consumed  (by  loathsome 
disease),  and  remorse  extort  from  thee  the  exclamation — 
"  How  have  I  hated  instruction,  and  my  heart  despised  re- 
proof— I  have  not  obeyed  the  voice  of  my  teachers,  nor 
inclined  mine  ear  to  them  that  instructed  me  !" 

He  who  does  not  firmly  resist  the  fair  speeches  of  im- 
pudent and  abandoned  women,  (Prov.  vii.  21.)  "  goes  after 
her  as  an  ox  to  the  slaughter,  or  a  fool  to  the  correction  of 
the  stocks;  for  her  house  is  the  way  to  hell,  going  down  to 
the  chambers  of  death."  (Prov.  ix.  17-)  "  The  simple  fool 
who  turneth  into  her  house,  knoweth  not  that  the  dead  are 
there,  and  that  her  guests  are  in  the  depths  of  hell."  This 
strong  language  is  dictated  by  divine  wisdom,  to  confirm 
the  resolution  of  those  who  have  any  regard  for  their  own 
honour  or  welfare  in  this  world,  or  any  concern  for  the 
salvation  of  their  sonls. 

(3 )  And  the  same  divine  wisdom  which  so  strongly 
dehorts  men  from  a  licentious  life,  recommends  honourable 
marriage  and  conjugal  fidelity;  for  man's  ways  are  before 
the  eyes  of  the  Lord,  and  he  pondereth  all  his  goings. 

(4.)  Another  path  of  wisdom  pointed  out  in  this  Sacred 
Book,  is  prudence  and  diligence  in  temporal  and  secular 
concerns.  An  improvident  thoughtlessness,  carelessness 
about  the  future,  is  condemned  by  an  allusion  to  that  feeble 
insect  the  ant,  Prov.  vi.  6.  "  Go  to  the  ant,  thou  sluggard, 
consider  her  ways  and  be  wise,  which  having  no  guide, 
overseer,  or  ruler,  provideth  her  meat  in  the  summer,  and 
gathereth  her  food  in  the  harvest."  If  the  feeble  Insect, 
without  guide,  overseer,  or  ruler,  provides  for  itself,  how 
inexcusable  is  it  in  a  man  to  live  in  a  careless,  improvi- 
dent manner,  and  squander  in  riot  and  dissipation,  what 
should  afford  him  support  when  he  is  sick  or  unemployed, 

k2 


132  DISCOURSE    XI. 

The  happy  effects  of  diligence  and  prudence  are  strong- 
ly expressed  in  these  words,  "  Seest  thou  a  man  diligent  in 
his  business,  he  shall  stand  before  kings,  he  shall  not  stand 
before  mean  men."  The  proof  of  this  is  every  day  seen, 
in  the  respectability  to  which  well-principled,  industrious 
men  attain ;  whereas,  to  the  sluggard  or  dissipated  man, 
jioverty  and  ivant  come  upon  him  as  one  that  travelleth 
apace,  and  terribly  as  the  approach  of  an  armed  enemy 
whom  he  cannot  resist. 

(5.)  A  peaceable  disposition,  and  living  in  harmony  with 
other  people,  is  pointed  out  as  another  path  of  wisdom. 
He  is  called  a  wicked  man  who  soweth  discord — but  a  soft 
answer  turneth  away  wrath.  The  beginning  of  strife  is  as 
when  one  letteth  out  water;  you  cannot  always  stop  it  when 
you  wish;  "  therefox'e  leave  off  contention  before  it  be  med- 
dled with." 

(6.)  And  to  this  end  useful  conversation  is  enjoined,  and 
the  avoiding  of  tale-bearing,  and  excessive  talking.  (Prov. 
X.  19.)  "  In  the  multitude  of  words  there  wanteth  not  sin, 
but  he  that  refraineth  his  lips  is  wise.  The  tongue  of  the 
just  is  as  choice  silver;  the  heart  of  the  wicked  is  little 
worth ;  the  lips  of  the  righteous  feed  many  ;  but  fools  die 
for  want  of  wisdom.  The  tongue  of  the  righteous  useth 
knowledge  aright,  but  the  mouth  of  fools  poureth  out 
foolishness.  A  wholesome  tongue  is  a  tree  of  life,  but 
perverseness  therein  is  a  breach  of  the  spirit.  The  lips  of 
the  wise  disperse  knowledge,  but  the  heart  of  the  foolish 
doth  not  so." 

A  fool's  lips  enter  into  contention,  and  his  mouth  calleth 
for  strokes.  A  fool's  mouth  is  his  destruction,  and  his  lips 
are  the  snare  of  his  soul.  The  words  of  a  tale-bearer  are 
as  wounds,  and  they  go  down  into  the  innermost  parts  of 
the  belly. 

"Answer  not  a  fool  according  to  his  folly" — i.e.  not  in 
the  same  foolish  manner;  but  answer  him  according  to  his 
folly,  i.e.  give  him  such  an  answer  as  his  foolish  speech 
requires  to  shew  its  folly,  lest  he  be  wise  in  his  own  con- 
ceit. Men,  who  by  vicious  bad  language  corrupt  each 
other,  and  teach  vice  to  young  boys,   have  a  great  deal 


WISDOM'S  WAYS.  133 

to  answer  for  beside  their  own  sins:  if  a  man  cannot  say 
much  that  is  useful,  he  may  at  least  forbear  saying  what 
is  vicious  and  corrupting  ;  there  is  no  occasion  to  be  eter- 
nally muttering  and  talking.  And  connected  with  good 
conversation — 

(7.)  2V«^/i  may  be  noticed.  "  Lying  lips  are  an  abomi- 
nation to  the  Lord;  but  they  that  deal  truly  are  his  delight. 
The  lip  of  truth  shall  be  established  for  ever  ;  but  a  lying 
tongue  is  but  for  a  luoraent.  A  righteous  man  hateth  lying, 
but  a  wicked  liar  is  loathsome,  and  cometh  to  shame.  The 
getting  of  treasures  by  a  lying  tongue,  is  a  vanity  tossed  to 
and  fro  of  them  that  seek  death.  A  false  witness  shall  not 
be  unpunished,  and  he  that  speaketh  lies  shall  perish."  And 
with  truth  must  be  joined  sincerity:  "  Faithful  are  the 
rebukes  or  censures  of  a  friend,  but  the  kisses  or  flatteries 
of  an  enemy  are  deceitful."  "  He  that  rebuketh  or  findeth 
fault  with  a  man,  shall  find  more  favour  than  he  that  flat- 
tereth  with  the  tongue."  To  truth  and  sincerity,  will  honesty 
be  added,  for  "  divers  weights  are  an  abomination  to  the 
Lord,  and  a  false  balance  is  not  good." 

(8.)  Another  of  wisdom's  paths,  is  the  keeping  good  com- 
pany. "  He  that  walketh  with  vrise  and  good  men,  shall  be 
wise,  but  a  companion  of  fools  shall  be  destroyed.  Go  from 
the  prestnce  of  a  foolish  man  M-hen  thou  perceivest  not  in 
him  the  words  of  knowledge.  Make  no  friendship  with  an 
angry  man,  and  with  a  furious  man  thou  shalt  not  go." 

(9.)  Contentment  is  also  a  path  of  wisdom,  for  "better  is 
a  little  with  righteousness  than  great  revenues  without  right ; 
therefoi'e  be  not  envious  against  evil  men  (who  are  pros- 
perous,) neither  desire  to  be  with  them,  for  he  that  maketh 
haste  to  be  rich  shall  not  be  innocent." 

(10.)  Finally,  the  path  of  wisdom  requires  sobriety,  or  the 
moderate  use  of  inebriating  liquors ;  for  "  wine  is  a  mocker, 
strong  drink  is  raging,  and  whosoever  is  deceived  thereby, 
is  not  wise.  Contentions,  babbling,  wounds  without  cause, 
redness  of  eyes,  sorrow  and  wo,"  are  the  consequences  of 
intoxication,  and  the  drunkard  and  glutton  shall  come  to 
poverty,  and  be  the  slaves  of  lewdness  and  perverse  conduct. 

Thus  I  have  noticed  ten  of  those  paths  which  wisdom 


134  DISCOURSE  XI. 

pronounces  2^^<-'(isa7it ;  docility,  firmness,  honourable  mar- 
riage, prudence,  diligence,  peaceable  disposition,  truth, 
useful  conversation,  good  company,  contentment,  and 
sobriety.  These,  added  to  the  fear  of  God,  will  render  a 
man's  life  tolerably  pleasant,  under  any  circumstanceg, 
much  more  so  than  all  the  pleasures  of  sin  can  do  under  the 
most  prosperous  circumstances.  The  paths  of  folly,  in 
which  so  many  tread,  are  the  opposite  of  these,  and  those 
who  tread  in  them,  are  proud,  unteachable  mockers  and 
scorners,  silly  dupes  of  designing  men  and  women,  or  who 
themselves  seduce  and  corrupt  the  innocent,  having  no  real 
affection  for  any  woman,  and  beloved  by  none ;  and  impru- 
dent, idle,  and  extravagant;  and  quarrelsome  ;  liars,  and  de- 
ceitful, whose  mouths  are  filled  with  impious  and  indecent 
language ;  companions  of  profligate  people,  discontented  and 
murmuring  against  Providence,  and  seeking  to  drown  their 
mental  miseries  in  habits  of  intoxication ;  and  who,  in  the 
midst  of  all  these  hateful  and  unhappy  modes  of  living, 
have  every  reason  to  fear  that  misery  awaits  them  after 
death.    Now, 

Although  an  entire  deliverance  from  afflictions,  of  one 
kind  or  another,  is  not  to  be  expected  in  this  guilty  world ; 
it  is  easy  to  see,  that  in  comparison  of  the  paths  of  wicked 
folly,  wisdom's  ways  are,  indeed,  ways  of  pleasantriess,  and 
all  her  paths  are  comparatively  peace.  Endeavour,  then,  O 
men,  to  remember  the  instructions  of  Divine  Wisdom,  and 
pray  God,  for  Christ's  sake  to  grant  you  the  aid  of  his  Holy 
Spirit,  to  avoid  the  broad  road  that  leads  to  destruction, 
and  to  enter  in  at  the  strait  gate  that  leads  to  eternal  life. 
If  you  would  remember  these  things,  whether  at  sea  or  on 
shore,  you  would  find  them  contribute  to  your  daily  com- 
fort, and  ensure  your  lasting  happiness. 


DISCOURSE    XII. 

Composed  at  Sea. 

DELIVERED    AT    KINGSBRIDCE,    DEVONSHIRE,    MARCH    21,    1824;    AND    AT 
THE    REV.    DR.    WAUGIl'S,    WELLS    STREET,    LONDON,    MAKCH    28. 


INTRODUCTION. 

[In  a  land  far  off,  the  most  populous  nation  in  the  world,  on 
the  eastern  limits  of  Asia,  from  whence  your  preacher  has  re- 
turned for  a  short  season,  the  name  of  Jesus  is  hated  by  the 
rulers,  and  by  most  of  the  people.  A  native  of  that  land  is, 
through  dread  of  the  oppressor,  afraid  to  have  about  his  person, 
or  in  his  house,  either  book  or  any  written  paper  which  contains 
the  name  of  Jesus,  that  blessed  name,  which  is  your  only  hope. 

Compared  with  such  a  state  of  things,  how  truly  may  the 
people  of  this  country  say,  "  to  us  the  lines  have  fallen  in  plea- 
sant places,  and  we  have  a  goodly  heritage."  In  Great  Britain, 
princes,  and  nobles,  and  legislators,  join  with  the  ministers  of 
the  Gospel,  and  beseech  men  to  receive  the  Bible.  (How  cheer- 
ing to  me,  after  many  years  exile  and  solitude,  is  such  an  assem- 
bly as  this!)  Who  can  estimate  the  value  of  the  Sabbath,  and 
the  Bible,  and  the  ordinances  of  God's  house ! — And  is  it  pos- 
sible that  those  nations  which  now  hate  the  name  of  Jesus, 
and  are  slavishly  attached  to  their  idols,  and  their  ancient  sages, 
and  their  superstitions,  and  their  vices,  can  ever  be  converted  ? 
Is  it  not  a  hopeless  task  to  endeavour  to  reclaim  them  ?  We 
say,  no!  and  the  reason  we  assign  is  this — "The  most  High 
God  ruleth  in  the  kingdom  of  men."  For  the  encouragement 
of  my  own  mind,  and  for  your  encouragement  my  fellow  Chris- 
tians, I  have  chosen  the  following  words  as  my  text,] 


GOD  THE  SUPREME  RULER. 


Daniel,  iv.  32. 

"  Tlie  most  High  mleth  in  the  kingdom  of  men." 

xi-UMAN  governments,  whether  the  supreme  authority  be 
vested  in  a  senate,  a  king,  or  an  emperor,  have,  indeed, 
immense  power  over  their  fellow  creatures;  and  the  will  of 
these  governments,  which  thousands,  or  hundreds  of  thou- 
sands of  armed  men  can  enforce,  seems,  at  times,  quite  irre- 
sistible. The  absolute  despots  of  Asia,  and  of  other  parts 
of  the  world,  have  often  done  whatever  their  caprice  dictated 
with  the  persons  and  the  property  of  their  numerous  sub- 
jects. And  whilst  millions  have  continually  trembled  at  the 
oppressor's  frown,  the  monarchs  themselves  have  been 
puffed  up  with  pride,  and  deemed  themselves  omnipotent 
as  gods,  and  have  forgotten  their  dependance  on  the  Al- 
mighty ;  or  have  practically  acted,  as  if  they  were  amenable 
to  no  higher  authority.  The  sovereign  of  Babylon,*  that 
mighty  monarch,  whilst  walking  on  an  elevated  terrace,  and 
surveying  the  great  city  which  he  had  embellished,  said, 
either  mentally  or  audibly,  with  vain  self-complacency, 
Dan.  iv.  30.  "  Is  not  this  great  Babylon  that  I  have  built, 
for  the  house  of  the  kingdom,  by  the  might  of  my  power, 
and  for  the  honour  of  my  majesty."  But  whilst  the  word 
was  in  the  king's  mouth,  there  fell  a  voice  from  Heaven, 
denouncing  a  punishment  of  his  pride  and  self-sufficiency, 
which  punishment  would  last  till  he  should  learn  to  know 
and   acknowledge,  that   "The  most  High   ruleth  in  the 

♦  Nebuchadnezzar  is  called  Nabuchodnosor  II.  by  Rollin,  reigned 
over  Chaldea,  Assyria,  Arabia,  Syria,  and  Palestine,  forty-three  years. 
Ante  J.  C.  603. 


GOD  THE  SUPREME  RULER.  137 

kingdom  of  men ;"  and  He  giveth  earthly  thrones  to  "  whom- 
soever he  will;"  and  sometimes  setteth  up  over  nations 
"the  basest  of  men."  The  doctrine  taught  is,  that  the  most 
High  God  is  the  supreme  ruler  over  the  nations  and  the 
kingdoms  of  the  earth  ;  and  as  his  wisdom  and  justice  may 
direct,  he  roots  out  and  pulls  down,  or  builds  up  and  plants ; 
no  power  on  earth  can  obstruct  his  designs.  The  illustra- 
tion of  this  much-neglected  truth,  I  shall  draw  from  a  slight 
survey  of  the  Book  of  Daniel,  in  which  our  text  lies,  and 
make  such  inferences  in  passing,  as  may  tend  to  instruct, 
reprove,  or  admonish, 

I.  Daniel  himself,  the  writer  of  this  book,  strikingly 
exemplifies  how  the  Divine  Ruler  can  and  does  employ 
some  of  all  ranks  and  conditions  of  men  as  his  special  and 
beloved  servants  on  earth.  Kings  and  courtiers,  shepherds 
and  fishermen,  philosophers  and  unlettered  men,  have, 
according  to  Sacred  Writ  and  the  history  of  the  church,  all 
been  especially  employed  by  divine  Providence.  The  kings, 
David  and  Solomon,  were  writers  of  parts  of  divine  Revela- 
tion; Daniel  and  Joseph,  were  courtiers  or  statesmen, 
under  heathen  monarchs;  and  this  Daniel  was  twice  de- 
clared, by  a  divine  message,  to  be  "  a  man  greatly  beloved" 
in  the  heavenly  world; — a  clear  proof  that  no  secular  duties, 
nor  any  station  in  society,  is  incompatible  with  the  service 
of  God.  Daniel  was,  when  a  young  lad,  carried  away  (as  a 
prisoner  by  a  victorious  army  that  had  ravaged  his  native 
country,)  to  a  foreign  land,  and  there  appointed  to  the 
menial  duties  of  the  royal  harem.  And  from  the  age  of 
eighteen  till  ninety,  he  served  the  pagan  princes  of  succes- 
sive dynasties  with  fidelity,  and  at  the  same  time  preserved 
a  conduct  that  was  pleasing  to  Heaven.  The  Jews,  of  late 
years,  being  grieved  that  Daniel's  prophesies  point  so 
clearly  to  Jesus  of  Nazareth,  as  the  true  Messiah,  will  not 
allow  him  the  title  of  jjrophet,  alleging  as  a  reason,  that  he 
lived  as  a  courtier,  instead  of  living  secluded  from  mankind, 
as  did  the  prophets  Elijah  and  others.  But  Heaven  did 
not,  because  he  was  a  courtiei*,  withhold  from  him  the  gift 
of  prophesy;  and  therefore  how  futile  is  it  in  man  to  with- 


138  DISCOURSE   XII. 

hold  the  name.  Beside,  our  Saviour  has  designated  him 
"  Daniel  the  prophet^'  Matt.  xxiv.  15.  There  are  those  in 
our  day  who  despise  the  poor  and  unlettered,  as  if  Heaven 
never  employed  them,  as  he  did  formerly  the  prophet  Amos, 
who  was  a  herdsman,  and  the  fishermen  of  Galilee,  who  were 
the  first  Missionaries  of  the  Saviour;  and  there  are  those 
in  the  lower  walks  of  life,  who  seem  to  think  that  kings  and 
statesmen  cannot  he  faithful  servants  of  the  most  High. 
But  a  review  of  sacred  history,  and  human  records,  will 
shew,  that  there  is  no  reason  for  such  a  supposition ;  nor  is 
it  often  necessary  to  quit  one's  station  in  society,  in  order 
to  serve  the  Lord ;  but  it  is  practicable  to  serve  him  where- 
ever  we  are,  whilst  we  faithfully  purpose,  as  did  Daniel,  not 
to  defile  ourselves,  nor  to  be  unfaithful  in  the  things  that 
concern  our  God.  Daniel  was  a  man  of  prayer,  and  neither 
flattery  nor  frowns  could  turn  him  aside.  He  would  not 
desist  from  prayer  to  save  his  life ;  although  it  would  have 
been  no  very  artful  subterfuge  to  substitute  for  his  usual 
devotions,  mental  prayer,  unknown  to  man ;  or  to  have 
retired  to  his  closet,  and  shut  to  the  door.  But  no,  when 
his  enemies  at  court,  who  envied  the  influence  of  the 
captive  Jew,  obtained  the  foolish  and  impious  decree,  that 
no  person  in  the  empire  should  for  thirty  days  ask  a  petition 
of  God  or  man,  but  only  from  the  king;  Daniel,  knoiu- 
hig  the  decree  was  signed,  went  into  his  house,  kneeled 
upon  his  knees  three  times  a  day,  tvith  his  chamber 
windows  open  towards  Jerusalem,  and  prayed  and  gave 
thanks  before  his  God,  as  he  did  aforetime.  For  he 
thought  it  not  right  to  conceal  his  prayers  on  this  occasion, 
nor  to  act  a  lie,  or  do  what  implied  an  untruth,  as  a  discon- 
tinuance of  his  usage  would  have  been.  Whilst  praying,  he 
was  discovered,  and  suffered  the  penalty  of  his  disobedience 
to  the  king's  commands,  for  he  obeyed  a  higher  authority. 
He  was  cast  in  amongst  lions,  but  the  lions  in  the  den  could 
not  hurt  him :  For  the  most  High  hath  power,  either  to 
employ  the  ordinary  course  of  nature  in  his  government,  or 
to  stop  it,  or  to  change  it,  as  he  sees  fit.  He  bids  the 
ravenous  lions  not  devour,  and  the  fiery  furnace  not  burn, 
and  it  is  done.     Daniel  came  forth  unhurt  from  the  den ; 


GOD  THE  SUPREME  RULER.        130 

and  his  friends,  Shadrach,  Meshach,  and  Abednego,  who 
would  not  worship  the  king's  golden  image,  walked  in  the 
midst  of  the  burning  fiery  furnace  and  felt  no  harm.  They 
trusted  that  God  would  see  meet  to  deliver  them  ;  but  if  not, 
they  were  prepared  to  suffer.  Their  courage  and  firm 
resistance  to  the  royal  mandate  did  not  arise  from  a  fore- 
knowledge that  they  should  be  delivered ;  but  from  faith 
in  the  divine  power,  and  submission  to  the  divine  wisdom. 
"  Our  God,  said  they,  is  able  to  deliver  us  from  the  burning 
fiery  furnace,"  and  out  of  thy  hand,  O  king ;  "  but  if  not" — if 
he  should  not  see  fit  to  do  so,  be  it  known  unto  thee,  O  king, 
that  we  will  not  serve  thy  gods,  nor  worship  the  golden 
image  which  thou  hast  set  up.  They  trusted  in  God  and 
were  delivered.  These  examples  shew  that  the  divine 
government,  or  providence,  extends  to  individuals,  and 
if  to  some  individuals,  why  not  to  all  individuals  ?  In- 
dividuals constitute  nations,  and  great  affairs  arise  from 
small  beginnings.  A  general  providence  implies  a  par- 
ticular providence,  as  effects  imply  a  cause  ;  or  as  the 
motion  of  a  great  machine  implies  attention  to  the  minute 
wheels. 

The  character  of  Daniel,  president  of  the  empire;  of 
Shadrach,  and  his  two  friends,  who  also  held  offices  under 
government ;  of  Nehemiah,  cup-bearer  to  Artaxerxes,  king 
of  Persia ;  and  the  extraordinary  circumstances  which  oc- 
curred to  them,  gave  them,  in  all  probability,  such  influence 
in  the  empire,  as  must  have  contributed  to  ameliorate  the 
condition  of  the  Jews  in  captivity,  and,  eventually,  was  the 
means  of  obtaining  decrees  for  their  restoration.  Nor  may 
we  omit  here  the  name  of  Esther,  the  captive  Jewi&h 
orphan  girl,  who  was  raised  by  Providence  to  be  queen  of 
Persia,  and  the  saviour  of  her  nation.  And  be  it  observed, 
that  the  enemies  of  these  just  persons,  of  Daniel,  of  Sha- 
drach, of  Mordecai,  and  Esther,  fell  into  the  pit  which  they 
dug  for  the  innocent.  Daniel's  malicious  and  intended 
murderers  were  themselves  devoured  by  wild  beasts;  those 
who  heated  the  furnace  were  themselves  burnt;  and  wicked 
Haman  was  hanged  on  his  own  gallows  ;  for  God  knoweth 
(however  complicated  the  case)  how  to  deliver  the  righ- 


140  DISCOURSE    XII. 

teous,  and  reserve  the  unjust  to  their  deserved  punishment. 
I  observe  in  the 

Second  place,  that  the  past  fulfilment  of  many  prophecies, 
should  lead  us  confidently  to  expect  the  accomplishment  of 
those  yet  future.     The  Book  of  Daniel  begins  by  stating, 
that  "  the  Lord  gave"  Jeb.oiakim,  king  of  Judah,  (for  the 
Lord  reigneth  and  gives  empires  to  whom  he  will,)  into  the 
hand  of  Nebuchadnezzar,  king  of  Babylon,      And  Daniel 
prefaced  his  interpretation  of  that  king's  dream,  by  saying 
to  him,    "The  God  of  Heaven  hath  given  thee  a  kingdom, 
power,  and  strength,  and  glory." — And  to  a  descendant  of 
his,  king  Belshazzar,  he  said,  "The  most  High  God  gave 
Nebuchadnezzar,  thy  father,  a  kingdom,  and  majesty,  and 
glory,  and  honour;  and  for  the  majesty  that  God  gave  him, 
all  people,  nations,  and  languages,   trembled  and   feared 
before  him — whom  he  would  he  slew,  and  whom  he  would 
he  kept  alive,  and  whom  he  would  he  set  up,  and  whom  he 
would  he  put  down."     How  striking  is  this  description  of 
the  great  warriors  and  despots  of  the  earth.     But  (says  the 
faithful  statesman)  when  the  king's  heart  was  lifted  up,  and 
his  mind  hardened  in  pride,  he  was  deposed  by  Providence 
from  his  kingly  throne;  and  they  took  his  glory  from  him, 
and  he  was  driven  from  the  sons  of  men;  and  his  heart  was 
made  like  the  beasts ;  his  reason  departed  from  him,  and  his 
dwelling  was  with  the  wild  asses;  they  fed  him  with  grass 
like  oxen,  and  his  body  was  wet  with  the  dew  of  heaven — 
till  he  knew  that  the  77iost  High  God  ruletk  in  the  kingdom 
of  men,  and  that  He  appointeth  over  it  whomsoever  he  will." 
And  then,  adds  the  aged  courtier,  Daniel,  (speaking  from 
himself,)  "  And  thou,  O  Belshazzar,  hast  not  humbled  thy 
heart,  though  thou  knewest  all  this,  but  hast  lifted  up  thy- 
self against   the  Lord  of  Heaven." — Thou  hast  profaned 
the  sacred  vessels  of  his  house,  hast  praised  the  gods  of 
silver,  gold,  brass,  iron,  wood,  and  stone,  but  the  God  in 
whose  hand  thy  breath  is,  and  whose  are  all  thy  ways,  who 
has  entire  controul  over  thee,  thou  hast  not  glorified.     God 
hath   numbered   thy   kingdom   and   finished  it;    thou   art 
weighed  in  the  balances  and  found  wanting;  thy  kingdom 


GOD  THE  SUPREME  RULER.  141 

is  divided,  and  given  to  the  Medes  and  Persians.  In  that 
very  night  was  Belshazzar,  king  of  the  Chaldeans,  slain,  and 
Darius,  the  Mede,  took  the  kingdom.  In  this  was  the 
doctrine  of  our  text  verified,  and  thus  Daniel  lived  to  see 
the  end  of  that  first  monarchy,  concerning  which  he  re- 
ceived divine  revelations.  He  lived,  too,  to  the  time  of  the 
return  of  the  captivity  of  which  Jeremiah  had  spoken  so 
decidedljr,  whose  prophesies  Daniel  studied,  and  for  the 
fulfilment  of  which  he  prayed. 

The  present  generation  can,  by  the  light  of  history, 
see  the  fulfilment  of  other  parts  of  the  prophesy  in  the 
dissolution  of  the  ancient  Persian,  the  Macedonian,  and 
the  Roman  empires  ;  and  we  now  see  that  kingdom  set 
up,  which  is  described  as  an  everlasting  kingdom — the 
Spiritual  kingdom  of  the  Messiah,  to  whom  "  is  given 
dominion  and  glory ;"  that  "  all  peoples,  and  nations, 
and  languages,  should  serve  him."  (Dan.  vii.  14.)  All  do- 
minions shall  eventually  serve  and  obey  him,  (chap.  vii. 
ver.  27.)  The  stone  cut  out  without  hands,  which  smote  the 
emblematic  image,  became  a  great  mountain,  and  filled  the 
whole  earth.  This  stone  denoted  Christ's  kingdom,  which  the 
God  of  heaven  set  up  "  during  the  prevalence  of  the  Roman 
authority,"  (Scott,)  "  and  which  shall  never  be  destroyed, 
nor  left  to  other  people  ;  but  shall  break  in  pieces,  and  con- 
sume all  (Pagan  and  Anti-christian)  kingdoms,  and  it  shall 
stand  for  ever."  The  fulfilment,  in  such  an  extraordinary 
manner,  of  the  predictions  contained  in  Daniel's  book, 
proves  that  he  spake  by  inspiration  of  the  Almighty ;  and 
since  the  Most  High  hath,  in  successive  ages,  accomplished 
the  things  foretold,  the  present  generation  has  the  strongest 
possible  evidence,  that  the  things  not  yet  done,  shall  in 
due  time  be  likewise  accomplished.  "  For  the  Most  High 
God  ruleth  in  the  kingdom  of  man." 

It  has  appeared  to  me  a  strange  question,  which  some 
professing  Christians  have  put  to  me,  viz.  Avhether  it  was 
likely  that  certain  Asiatic  countries  would  eventually  be 
evangelized?  The  prophecies  now  quoted  and  referred  to, 
seem  so  clearly  and  decidedly  to  intimate,  that  the  God  of 
Heaven  designs  that  the  kingdom  which  he  hath  set  up  shall 


142  DISCOURSE   XII. 

be  universal,  that  any  doubts  of  the  eventual  universality  of 
Messiah's  reign,  appear  to  imply  a  doubt  whether  Omnipo- 
tence can  effect  the  design  which  Heaven  has  formed.  It 
appears  to  imply  the  existence  of  the  same  sort  of  credulity 
which  is  so  frequently  combated  in  this  book,  viz.  a  belief 
that  the  earth  rules,  and  not  that  "  the  Heavens  do  rule ;" — 
it  implies  a  belief  that  the  Most  High  does  not  rule  over  the 
nations,  and  that  he  cannot  give  them  to  whom  he  will ; 
that  the  human  heart  cannot  be  stirred  up  to  will  and  to  do 
what  he  ultimately  designs,  or  that  he  cannot  crush  all  his 
determined  enemies  under  his  feet.  Unless  people  harbour 
the  secret  belief  of  the  weakness  of  Omnipotence,  why  array 
a  host  of  objections  about  the  prejudices  of  natives,  their 
everlasting  attachment  to  ancient  usages,  the  difficulty  of 
their  languages,  the  hostility  of  pagan  governments  ?  &c. 
In  the  lapse  of  ages  since  Daniel  wrote,  have  no  inveterate 
prejudices  against  Christ's  Gospel  been  removed?  Have  no 
ancient  usages  been  deserted?  Have  no  hard  languages 
been  learned  ?  Have  no  hostile  empires  been  overthrown  ? 
Where  are  the  empires  represented  by  the  great  image — 
the  head  of  gold,  the  arms  of  silver,  the  body  of  brass,  and 
the  legs  of  iron  ?  The  gold,  silver,  brass,  and  iron,  i.  e.  the 
the  Babylonian,  Persian,  Grecian,  and  Roman  empires, 
have  all  been  broken  in  pieces,  by  "  the  stone  cut  out  with- 
out hands ;"  this  has  been  effected,  and  who  shall  hinder 
that  stone,  which  has  broken  to  pieces  so  many  hostile 
powers  from  becoming  a  great  mountain  and  filing  the 
tvhole  earth !  The  Lord  God  omnipotent  reigneth  ;  hath 
he  said,  and  will  he  not  do  it !  What  Christian  dares  con- 
tradict and  blaspheme,  by  surmising  there  are  some  peoples 
and  nations,  and  languages,  who  will  not,  and  can  never 
be  made  to  serve  him  ?  Here  the  question  may  be  set  at 
rest — has  Heaven  declared  that  "  all  peoples,  and  nations, 
and  languages,  shall  serve"  the  Son  of  Man — the  King  of 
Zion.  The  sure  word  of  prophesy  answers  in  the  affirma- 
tive; speak  then  no  more  of  difficulties,  nor  ever  doubt 
that  the  thing  spoken  shall  eventually  be  accomplished,  for 
we  repeat  the  reason,  the  Most  High  ruleth  in  the  kingdom 
of  men,  and  none  can  stay  his  hand,  nor  check  him  by  the 
impious  question — What  ddest  thou  ? 


GOD  THE  SUPREME  RULER.  143 

But  then  it  may  be  asked,  do  you  anticipate  an  universal 
Christian  monarchy?  No.  The  Messiah  himself  hath  de- 
clared that  his  kingdom  is  not  of  this  ivorld:  Jesus  reigns 
in  the  hearts  of  his  subjects,  and  their  obedience  to  him  is 
spiritual.  The  Jews  who  expected  the  Messiah  to  appear 
as  a  temporal  prince,  were  disappointed.  Tlie  Millenarians 
of  the  fourtli  century,  who  looked  for  a  temporal  reign  of 
the  Saviour  in  Judea,  and  the  delights  of  a  terrestrial  para- 
dise, looked  in  vain ;  the  crusades  of  Christian  princes  to 
recover,  by  force  of  arms,  the  Holy  Land,  were  not  made 
successful ;  the  aim  at  universal  sovereignty  by  the  Roman 
Pontiffs  has  been  nugatory.  But  still  the  Saviour's  king- 
dom has  wonderfully  increased.  If  the  Messiah  were  a 
temporal  prince,  then  might  his  servants  fight.  But  bodily 
subjection  in  his  kingdom  does  not  make  a  man  a  subject, 
and  physical  force  cannot  conquer  the  mind.  The  weapons 
used  in  his  wars  are  not  carnal,  they  are  spiritual — *ruth 
and  knowledge.  The  king's  command  to  his  servants  is — 
"  Go  into  all  nations  and  proclaim  the  Gospel."  This,  and 
this  only,  is  the  weapon  to  be  employed  for  bringing  the 
nations  into  subjection  to  the  Prince  of  Peace.  We  now 
pass  on  to  another  remark — It  is  right  to  pray  for  the  ac- 
complishment of  promises. 

III.  The  prophet,  to  whom  was  revealed  so  clearly  the 
certainty  of  things  then  future,  says,  (Dan.  ix.  I.)  "  In  the 
first  year  of  Darius,  who  was  king  over  the  realm  of  the 
Chaldeans,  I,  Daniel,  understood  by  books  the  number  of 
the  years  whereof  the  word  of  the  Lord  came  to  Jeremiah 
the  prophet,  that  he  would  accomplish  seventy  years  in  the 
desolations  of  Jerusalem ;  and  I  set  my  face  unto  the  Lord 
God,  to  seek  by  prayer  and  supplications,  with  fasting,  and 
sackcloth  and  ashes."  But  says  an  objector.  Why  pray  for 
what  was  promised  ?  would  it  not  be  d.one  whether  he 
prayed  or  not  ?  This  is  the  undutiful  language  of  a  hard  im- 
penitent heart,  of  a  proud  and  disobedient  spirit,  which 
always  severs  what  God  in  wisdom  has  joined  together ; 
human  duty  and  the  divine  operation,  the  means  and  the  end. 
Daniel  was  a  patriot  and  a  pious  man ;  in  his  prayer  he,  by 


144  DISCOURSE    XII. 

a  confession  of  the  sins  of  his  countrymen  of  all  ranks,  ac- 
knowledged the  justice  of  Gcd,  and  magnified  the  divine 
faithfulness,  by  a  reference  to  the  law  of  Moses,  where  all 
the  evil  that  had  actually  befallen  Judah  and  Jerusalem* 
was,  in  case  of  disobedience,  cleai'ly  foretold.  He  adored 
the  just  and  holy  God,  and  being  encouraged  by  promises 
of  restoration,  he,  as  a  man  who  loved  his  country,  dutifully 
prayed,  that  the  promised  restoration  might  speedily  be 
effected ;  O  Lord,  said  he,  defer  not.  That  man  cares  little 
for  any  anticipated  good  who  will  not  ask  for  it.  Is  there 
no  moral  fitness  visible  in  the  creature  imploring  blessings 
from  the  Creator?  in  the  sinner  supplicating  forgiveness? 
And  if  Daniel  felt  a  deep  interest  in,  and  prayed  for  his 
country,  that  the  mercy  promised  should  be  conferred; 
shall  Christians  as  men,  feel  nothing  for  human  kind ;  nor 
ever  pray  that  the  mercy  promised  to  all  nations  may  be 
soon  conferred.  If  our  hearts  feel  no  interest  in  the  pros- 
perity and  enlargement  of  the  Messiah's  kingdom,  it  is 
sufficient  to  excite  a  doubt  whether  we  be,  indeed,  subjects 
of  that  kingdom.     But,  further — 

Heaven  is  pleased  to  work  by  the  instrumentality  of 
men ;  and  the  revealed  will  of  God  should  induce  all  his 
people  to  use  means  to  effect  that  which  is  revealed  as 
Heaven's  final  design.  It  is  a  strange  perversion  to  inter- 
pret the  declarations  of  the  king's  intentions,  as  a  sort  of 
interdict  on  all  his  subjects,  forbidding  them  to  use  any 
means  to  forward  the  accomplishment  of  those  declared 
designs.  Heaven,  no  doubt,  can  effect  the  conversion  of 
the  nations  without  our  aid ;  but  have  those  persons,  who 
(in  the  spirit  of  inhumanity  and  disaffection)  will  not  come 
to  the  help  of  the  Lord,  and  of  their  fellow  sinners,  any  rea- 
son to  expect  his  approbation?  When  God's  servants 
declare,  according  to  the  Scriptures,  that  it  is  the  Lord's 
purpose  that  all  nations  shall  serve  Christ,  and  that  the 
Lord  alone  can  convert  the  soul ;  there  are  those  who  im- 
mediately infer,  that  all  human  means  are  to  be  neglected, 
and  expect  that  heaven  will,  without  means,  miraculously 
change  the  hearts  of  men.  But  the  Bible  does  not  sanction 
this  inference,  nor  the  notion  thus  entertained. 


GOD  THE  SUPREME  RULER.  145 

When  the  time  came  that  the  Almighty  would  deliver 
Israel  out  of  Egypt,  he  employed  Moses  and  Aaron;  and 
when  he  would  restore  the  captives  from  Babylon,  although 
we  are  assured  that  he  stirred  up  the  spirit  of  Cyrus,  king 
of  Persia,  to  rebuild  the  temple,  there  is  every  reason  to 
believe  that  Daniel's  name  and  influence  were  the  means  of 
leading  to  that  event ;  and  the  Apostles  were  "  workers  to- 
gether with  God."  Indeed,  this  doctrine  of  human  agency 
being  employed  by  Heaven,  is  so  fully  taught  in  Sacred 
Scripture,  that  those  pagan  princes  who  have  punished  his 
people,  and  other  nations,  as  well  as  those  who  have  served 
them,  are  called  his  servants.  In  Ezek.  xxix.  18.  it  is  thus 
written — "  Son  of  man,  Nebuchadnezzar,  king  of  Babylon, 
caused  his  army  to  serve  a  great  service  against  Tyrus — 
yet  had  he  no  wages,  nor  his  army,  for  the  service  that  he 
had  served.  I  have,  therefore,  given  the  land  of  Egypt  to 
them,  because  they  served  for  me,  saith  the  Lord  God.'* 
And  Cyrus  is,  by  the  mouth  of  Isaiah,  called  the  Lord's 
anointed,  and  his  shepherd,  who  would  perform  the  Lord's 
pleasure  concerning  Jerusalem.  Having  the  promises,  let 
us,  therefore,  pray  and  work,  for  eventually,  our  labour 
shall  not  be  in  vain  in  the  Lord.  False  theories  always 
lead  to  extremes.  Those  err  egregiously  who  trust  solely 
to  human  efforts,  and  (as  some  do)  deride  appeals  to  heaven 
for  the  out-pouring  of  the  Holy  Spirit;  and  those  who 
affirm,  that  conversion  being  Heaven's  work,  the  use  of 
means  is  unnecessary,  and  may  be  neglected,  do  not  less 
err  from  the  truth. 

In  matters  that  concern  our  individual  salvation,  as  well 
as  in  what  concerns  the  kingdom  of  our  Saviour,  let  no 
theory  or  system  prevent  our  praying  and  working ;  but  let 
us  be  encouraged  by  the  promise,  that  he  will  give  the 
Holy  Spirit  to  them  that  ask  him ;  and  since  it  is  God  that 
worketh  in  us,  let  us  work  out  our  own  salvation  with  fear 
and  trembling.     Finally,  we  observe, 

IV.  '^he  Lord  has  not  deserted  any  nation.  It  is 
remarkable  that  Heaven  vouchsafed  such  a  revelation 
of  future  events  to  a  pagan  monarch,   as  was  contained 

X. 


\4^  DISCOURSE    XII. 

in  Nebuchadnezzar's  dream;  and  from  this  we  may 
learn,  that  although  the  Almighty  set  apart  Abraham's 
posterity  as  a  peculiar  people,  and  for  important  purposes, 
he  at  no  period  forsook  the  rest  of  the  nations,  but  ruled 
over  them  in  justice  and  mercy,  giving  them  rain  from 
heaven,  and  fruitful  seasons,  tilling  their  hearts  with  food 
and  gladness.  They  have  been  the  Lord's  servants  for 
judgment  or  for  mercy ;  and  some  of  them,  as  Cyrus,  have 
been  expressly  called  by  name,  and  girded  for  their  work, 
although  they  have  not  known  him.  And  though  it  must 
be  allowed,  that  ignorance,  and  iniquity,  and  cruelty,  abound 
amongst  the  nations,  there  is  yet  amongst  many  of  the 
heathen,  a  spirit  of  faith  that  the  "  Heavens  do  rule,"  and 
that  man  is  accountable  to  superior  powers  ;  and  their  con- 
sciences either  accuse  or  exonerate  them.  They  have, 
many  of  them,  an  accurate  sense  of  natural  justice  between 
man  and  man;  and  they  teach  often,  as  we  do,  (whatever 
their  practice  may  be,)  truth,  benevolence,  chastity,  and 
charity.  I  speak  generally  of  what  I  have  seen  and  read  in 
modern  pagan  books — to  this  praise  there  are  particular 
exceptions,  similar  to  what  is  the  case  in  the  nations  of 
Christendom  :  the  heathen  of  that  part  of  the  world  where  I 
have  been,  may  be  divided  into  three  classes,  viz.  those 
who  believe  in  Providence,  and  endeavour,  in  some  degree, 
to  do  what  they  think  right ;  next,  those  who  acknowledge 
the  doctrine  in  theory,  but  disregard  it  in  practice,  as 
profligate  professors  of  Christianity  do  ;  and  thirdly,  those 
who  deny  the  doctrine  of  Providence,  and  profess  atheism 
and  annihilation  at  death.  The  Chinese  divide  their  sects 
into  three :  two  of  them,  called  the  Budh  and  the  Taou  sects, 
are  religionists,  who  believe  in  gods,  separate  spirits,  and  a 
future  state  of  rewards  and  punishments ;  and  the  third 
sect,  the  followers  of  Kung-foo-tsze,  or,  as  he  is  called  in 
Europe,  Confucius,  who  doubt  the  existence  of  gods,  deny 
a  future  state,  and  consequently  any  other  rewards  or 
punishments  than  the  natural  consequences  of  vice  in  this 
life.  The  Teen,  or  heaven,  of  which  they  speak,  is  not  God, 
but  nature.  They  teach  the  practice  of  truth,  justice,  and 
benevolence,  to  promote  personal,  domestic,  and  national 


GOD  THE  SUPREME  RULER.         H? 

happiness;  and  for  the  dignity  which  it  confers  on  man; 
whom  it  elevates,  they  say,  to  a  sort  of  equality  with  that 
great  power  in  nature,  the  Heavens.  Heaven,  earth,  and 
sage  men  are,  according  to  them,  three  equals,  and  co- 
workers, essential  to  each  other.  We  have,  to-day,  allowed 
that  Heaven  condescends  to  employ  men  ;  but  they  blasphe- 
mously teach  that  Heaven  cannot  dispense  with  the  sage's 
services. 

The  heathen  have  the  means  of  infening  the  being  and 
perfections  of  God  from  his  works;  but  in  this  matter 
their  foolish  heart  is  darkened,  and  they  commonly  change 
his  glory  into  a  corruptible  image.  They  have  knowledge 
enough  to  convince  them  of  sin,  but  of  the  means  of  ob- 
taining the  remission  of  sin,  they  have  no  correct  informa- 
tion J  therefore,  apart  from  all  other  considerations,  a  bene- 
volent heart  will  ever  delight  in  using  means  to  convey  to 
them  revealed  religion,  and  thereby  communicate  the  know- 
ledge of  God,  and  of  his  Christ.  The  character  of  pagan 
countries,  like  the  character  of  Christendom, is  black  enough, 
it  need  not  be  exaggerated ;  nor  should  the  little  knowledge 
and  morality  they  have  amongst  them  be  over-rated,  as  has 
been  done  by  some  persons,  who  would  discourage,  and  if 
they  had  power,  would  absolutely  prohibit  all  efforts  to 
evangelize  them.  It  is  a  fact,  that  there  are  many  of  the 
heathen  more  correct  men  than  many  people  called  Chris- 
tians ;  and  this  is  frequently  the  case  with  the  nominal 
Christians  in  small  colonies  in  pagan  countries,  where  the 
check  of  public  opinion  rests  on  the  natives,  but  is  re- 
moved from  the  foreigners.  And  what  crime  can  be  named 
that  does  not  exist,  and  even  abound,  in  Christendom !  All 
this  is  granted,  but  the  comparison  should  not  be  between 
profligate  nominal  Christians,  and  a  few  of  the  best  of  the 
heathen ;  but  between  them  and  the  Christians  who  adopt 
the  principles,  imbibe  the  spirit,  and  practice  the  precepts 
of  their  religion.  And,  indeed,  the  man  who  has  not  done 
this,  however  well  educated,  or  however  high  his  station  in 
society,  is  not  a  competent  judge  of  the  merits  of  this 
question.  I  really  do  not  argue,  that  his  nominal  Christi- 
anity makes  him  a  whit  better  or  happier  than  the  pagan- 

l2 


148  DISCOURSE   XII. 

ism  of  India  or  China  does  the  natives  of  those  regions. 
If  the  principles  of  Christianity  do  not  regulate  his  conduct, 
purify  his  heart,  bring  him  near  to  God,  moderate  him  in 
prosperity,  and  soothe  him  in  affliction — in  what  respect  is 
he  a  Christian  ?  The  merely  looking  at  food  upon  the  table, 
will  not  nourish,  and  strengthen,  and  make  healthy  and 
comfortable,  the  man  who  does  not  choose  to  eat  of  it. 
To  him  the  best  and  the  worst  food  are  alike  ;  but,  all  must 
allow,  that  such  a  man  is  not  a  fit  judge  of  the  matter. 
However,  I  will  not  pursue  this  subject.  We  should  all  do 
well  to  remember  that,  as  St.  Paul  said,  he  is  not  a  Jew 
who  is  one  merely  outwardly.  So,  the  merely  being  born  in 
Christendom,  does  not  necessarily  make  us  Christians,  or 
real  subjects  of  31essiah's  kingdom ;  still  it  should  also  be 
remembered,  that  we  thereby  enjoy  great  advantages,  for 
which  we  must  be  accountable ;  and  if  neglected  or  de- 
spised, it  maybe  more  tolerable  in  the  day  of  judgment,  for 
the  men  of  heathen  lands  than  for  us. 

The  king  Nebuchadnezzar,  after  he  was  recovered  from 
his  deplorable  state  of  madness,  published  a  decree,  to 
inform  his  empire  of  the  signs  and  wonders  that  the  High 
God  wrought  towards  him;  in  this  decree  he  states,  that 
when  his  understanding  returned  to  him,  he  "  Blessed  the 
Most  High,  and  praised  and  honoured  him  that  liveth  for 
ever  and  ever;  the  king  of  heaven,  whose  works  are  truth, 
and  his  ways  judgment,  and  those  that  walk  in  pride  he  is 
able  to  abase : — before  him  all  the  inhabitants  of  the  earth 
are  reputed  as  nothing,  and  he  doeth  according  to  his  will 
in  the  army  of  heaven,  and  among  the  inhabitants  of 
the  earth."  This  is  now  the  language  of  the  same  man, 
who  had  before  set  up  the  lofty  image  of  gold,  and  com- 
manded all  his  subjects  to  worship  it,  on  pain  of  being 
burnt  to  death ;  and  who  impiously  demanded — who  that 
god  was,  that  could  deliver  out  of  his  hand.  How  altered 
the  language  !  How  changed  the  man !  The  penitentiary 
decree  which  he  published,  is  thought  an  evidence  of  his 
conversion  to  God — but  of  that  subject  man  cannot  speak 
with  certainty.  However,  we  may  infer  from  what  is  re- 
lated, that  no  change  is  too  hard  for  the  Lord  to  effect ;  and 


GOD  THE  SUPREME  RULER.        149 

therefore,  since  he  ruleth  over  all,  none  need  despair,  how- 
ever great  the  difficulties  in  the  eventual  accomplishment  of 
his  promises.  Let  individual  Christians,  and  let  all  the 
churches  in  all  lands,  and  in  all  ages,  praise  and  honour 
him,  for  he  liveth  for  ever  and  ever;  his  dominion  is  an 
everlasting  dominion,  and  his  kingdom  is  from  generation 
to  generation. 

My  fellow  Christians,  before  I  close,  let  me  recom- 
mend the  application  of  the  doctrine  of  our  text  to  your 
personal  and  domestic  concerns.  The  3[ost  High  ruleth: 
the  Lord  reigneth :  our  affairs  are  not  left  to  blind  chance : 
it  is  not  an  enemy  who  governs  the  world.  Satan  is  a 
powerful  and  cunning  adversary ;  but  he  is  not  supreme. 
The  Lord's  arm  is  omnipotent ;  he  can  defend,  and  support, 
and  carry  us  safely  through  all  dangers  and  difficulties. 
Live  near  to  God  and  then  you  are  safe. 

Are  there  any  here  who  live  at  a  distance  from  God  ? 
How  insecure ! — Are  there  any  who  set  God  at  defiance  ? 
Oh,  what  madness  ! — Oh,  my  brother!  my  sister!  acknow- 
ledge the  Divine  Power,  and  submit  to  his  just  do- 
minion, and  to  his  gracious  and  paternal  rule,  and  then  no 
human  nor  infernal  enemy  can  do  you  lasting  harm.  Im- 
penitent sinner!  tremble  for  thy  fate,  for  neither  riches,  nor 
influence,  nor  health,  nor  youth,  can  secure  thee  against 
God.  Nor  rocks,  nor  hills,  falling  on  thee,  can  hide  thee 
from  the  awful  effects  of  his  justice.  There  is  no  darkness, 
nor  shadow  of  death,  where  the  workers  of  iniquity  may 
hide  themselves.  But  in  Jesus,  the  Redeemer,  is  to  be 
found  for  the  penitent  a  hiding  place.  Let  his  love  melt 
thine  impenitent  heart ;  flee  by  faith  to  him  and  thou  too 
wilt  be  safe. 


Remarks  at  Dr.  TVaugh's  Chapel,  March  28,  1824. 

Your  venerable  pastor,  this  afternoon,  in  reference  to  the 
pecuniary  aid  of  British  Christians  towards  the  enlarge- 
ment of  the  Redeemer's  kingdom,  used  the  word  "  genero- 
sity." Now,  at  the  risk  of  being  called  a  caviller,  I  do 
object  to  the  use  of  this  word,  because  but  little  has  been 


150  DISCOURSE  XII. 

done  by  us,  and  that  little  is  done  for  Jesus  Christ.  Is  the 
propagation  of  the  Gospel  not  his  cause  !  Is  not  the  support 
of  Gospel  ordinances  in  this  land  his  cause !  Now,  try  how 
it  will  sound  for  us  to  talk  of  generosity  to  Jesus  Christ ; 
who,  (as  many  of  you  heard  well  illustrated  this  afternoon,) 
*'gave  HIMSELF  a  sacrifice  for  us"  and  is  set  forth  a  propitia- 
tion for  our  sins.  Churches,  or  Christian  Societies  are  not 
only  designed  for  their  own  edification,  but  also  to  promote 
the  furtherance  of  the  Gospel.  And  if  we  give  a  fiftieth  or  a 
hundredth  part  of  our  income,  and  a  hundredth  part  of  our 
time  to  this  cause,  shall  we  call  such  doings — generosity  ! 
Alas,  for  the  low  feeling  of  the  churches  and  of  the  minis- 
ters in  this  matter.  How  few  of  the  ministers  devote  them- 
selves to  the  enlargement  of  the  Saviour's  kingdom,  beyond 
the  comforts  of  home  and  their  own  country;  and  how  few 
Christians  make  their  persons,  and  their  labours,  and  their 
property,  whether  much  or  little,  subservient  to  the  cause 
of  Christ,  Is  not  St.  Paul's  complaint  still  true  in  a  very 
great  degree,  notwithstanding  all  the  stir  and  activity  of 
British  Churches — *'  All  seek  their  own,  not  the  things 
which  are  Jesus  Christ's?"  That  a  reasonable  portion  of 
what  God  hath  given  us,  be  employed  by  us,  in  supporting 
and  diffusing  the  blessed  Gospel,  is  a  solemn  duty,  which 
no  Christian  man  or  woman  may  innocently  leave  undone. 
It  should  not  be  called  charity  or  generosity.  Shall  we 
have  the  ordinances  of  religion,  even  to  satiety  and  loath- 
ing, and  not  help  our  starving  brethren  in  pagan  lands? 
Alas,  for  the  selfishness  of  Christians.  By  such  meagre 
doings,  how  can  we  have  the  heart  to  pray.  Thy  kingdom 
come  ?  But  it  will  come — we  may  be  selfish,  but  help  will 
arise  from  some  other  quarter ;  for  the  Most  High  ruleth 
in  the  kingdom  of  men,  and  his  resources  are  inexhaustible. 


Address  at  Netvcastle-on-Tyne — High  Bridge,  Church  of 
Scotland  Chapel. 

More  than  thirty  years  have  elapsed,  since,  in  this  house 
of  prayer,  he  who  this  night  addresses  you,  attended  as  a 


GOD  THE  SUPREME  RULER.  151 

child,  the  ministry  of  the  Gospel;  and  then,  by  God's 
blessing,  had  his  mind  gradually  imbued  with  the  principles 
of  our  holy  religion.  In  addition  to  the  instruction  given 
from  the  pulpit,  he  was  required  to  commit  to  memory 
portions  of  Holy  Writ,  hymns  of  praise  and  adoration, 
and  the  form  of  sound  words  sanctioned  by  the  Scottish 
Church  :  to  these  were  added  domestic  instruction,  and  the 
many  prayers  of  a  father,  to  whom  prayer  was  a  delight. 
The  child  of  that  period  has  been,  in  the  course  of  Divine 
Providence,  conducted  to  distant  regions,  to  a  people  of  a 
hard  language  and  a  strange  speech ;  there  to  use  means  of 
conveying  to  the  people  the  treasures  of  divine  truth  and 
mercy,  which  have  been  entrusted  to  the  churches  by 
Almighty  God,  for  the  salvation  of  a  lost  world; — he  has 
assisted  materially  in  rendering  Moses  and  the  Prophets, 
Christ  and  the  Apostles,  legible,  in  the  mother-tongue  of 
hundreds  of  millions  of  our  fellow  creatures,  our  brethren 
and  our  sisters  of  the  great  human  family.  And  he  who 
was  then  instructed  here,  and,  a  bashful  boy,  stood  in  that 
spot,  to  be  publicly  catechised,  now  stands  before  you  to  bear 
witness  to  the  grace,  and  mercy,  and  faithfulness  of  God  our 
Saviour: — he  stands  before  you  as  an  instance  of  divine 
goodness ;  as  an  example  of  the  benefit  of  early  religious 
instruction  ;  as  an  encouragement  to  the  fathers  and 
mothers  of  families  in  this  congregation,  to  spare  no  pains 
in  the  religious  education  of  their  children;  and  he  stands 
before  the  youths  of  this  congregation  as  a  stimulus  to 
those,  here  present,  to  listen  to  the  voice  of  heaven-derived 
truth,  conveyed  by  their  parents,  their  spiritual  pastors,  and 
by  the  Bible  itself;  for  all  these  co-operate,  being  accom- 
panied by  the  energies  of  the  Holy  Spirit,  in  convincing  of 
sin,  in  awakening  the  conscience,  in  imparting  spiritual  life, 
and  quickening  those  who  are  dead  in  trespasses  and  sins. 

Your  preacher  has  long  been  deprived  of  the  benefit  of 
Christian  ordinances  in  a  pagan  land,  and  he  has  learned  to 
value  them  more  than  he  ever  before  did ;  and  he  would 
that  all  here  present  were  more  and  more  convinced,  and 
were  at  all  times  more  sensible  of  their  inestimable  worth, 
that  they  might  more  cheerfully  support  them  at  home,  and 


152  DISCOURSE   XII. 

lend  their  assistance  to  send  them  abroad.  This  land  of 
churches,  of  Sabbaths,  and  of  Bibles,  is,  in  comparison  of 
many  regions,  a  truly  happy  land.  And  how  awful  the 
condemnation  of  those  of  us  will  be,  who  despise,  or 
neglect,  or  abuse  such  inestimable  privileges  !  May  it  be 
yours,  my  friends,  rightly  to  appreciate  them,  and  to 
improve  them  !  Especially  do  I  rejoice,  that  there  are  so 
many  in  this  congregation  who  care  for  the  religious  edu- 
cation of  the  children,  and  that  the  children  delight  in 
learning  wisdom's  ways.  In  the  distant  regions  beyond  the 
Ganges,  and  in  the  land  of  the  "  rising  sun,"*  children  do 
not  enjoy  those  spiritual  advantages  which  children  in  this 
country  enjoy,  not  because  Heaven  has  withheld  the  means, 
as  many  impiously  suppose;  but  because  of  the  selfishness 
of  Christians,  which  has  prevented  them  from  using  the 
means  in  their  power,  to  communicate  those  privileges  to 
others.  I  hope  brighter  days  are  near  at  hand,  when  the 
churches  will  all  exert  themselves  more  in  the  great  duty  of 
disseminating  the  Gospel,  than  they  have  ever  yet  done. 
When  Cain's  sullen  selfish  speech — "  Am  I  my  brother's 
keeper?"  shall  be  reversed,  and  Christians  shall  all  acknow- 
ledge the  sacred  solemn  duty  of  caring  for  their  brethren 
of  mankind,  irrespective  of  geographical  limits ;  for  God 
has  made  of  "  one  blood"  all  nations  of  men — and  all  men 
are  brethren ;  even  the  Pagan  Chinese  maintain  the  princi- 
ple, (whatever  their  practice  may  be,)  that  (Teen  hta  ivei 
yih  h'ea)  "  The  whole  world  is  but  one  family." 

*  Jih-pwif  or  Japan,  denotes,  in  Chinese,  "The  source  of  day." 


DISCOURSE   Xlil. 

DELIVERED    AT    WINDSOR    CHAPEL,    NEAR    MANCHESTER,    OCT.    31,    1824. 


THE  CHURCH  AMIABLE. 


Psalm  lxxxiv.  1. 

"  How  amiable  are  thy  tabernacles,  0  Lord  of  Hosts  T 

When  the  posterity  of  Abraham  were,  by  the  hand  of 
Moses,  delivered  from  that  state  of  slavery  to  which  the 
Egyptians  had  reduced  them,  and  were  crossing  the  deserts 
of  Arabia,  proceeding  to  the  land  of  promise,  a  spacious 
tent  was,  by  divine  command,  erected  in  the  wilderness,  to 
be  at  once  a  palace  for  the  Divine  Presence  as  Israel's  king, 
and  a  place  of  the  most  solemn  public  worship  ;  this  tent, 
set  up  in  the  wilderness,  was  the  first  Tabernacle.  "  Let 
them  make  me  a  sanctuary,"  said  the  Almighty, "  that  I  may 
dwell  among  them." — "  And  there,"  said  Jehovah  to  his 
servant  Moses,  "  will  I  meet  with  thee,  and  I  v,  ill  com- 
mune with  thee,  from  above  the  mercy  seat,  from  between 
the  two  cherubim,  (which  are  upon  the  Ark  of  the  Testi- 
mony,) of  all  things  which  I  give  thee  in  command,  unto  the 
children  of  Israel."  This  Tabernacle  was  carried  by  the 
Israelites  into  Canaan,  and  during  about  five  hundred  years, 
continued  the  place  of  public  worship,  to  which  the  several 
tribes  resorted,  till  it  was  succeeded  by  the  magnificent 
temple  reared  by  king  Solomon. 


154  DISCOURSE   XIII. 

The  Psalm  which  I  have  taken  as  the  subject  of  dis- 
course on  this  occasion,  was  written  by  king  David,  when 
expelled  from  Jerusalem,  by  his  aJaandoned  and  rebellious 
son  Absalom.  In  it  the  pious  and  afflicted  monarch, 
agreeably  to  his  usually  devout  manner,  expresses  his 
ardent  attachment  to  the  House  of  God.  A  pious  com- 
mentator* has  thus  rendered  the  whole  Psalm — 

"  How  lovely  are  thy  tabernacles, 

O  Jehovah,  God  of  Hosts ! 

My  soul  longeth,  yea,  languisheth. 

For  the  courts  of  Jehovah  ! 

My  heart  and  my  flesh  cry  out  for  the  living  God  I 

Yea,  as  the  sparrow  findeth  a  house 

And  the  swallow  a  nest  for  herself,  , 

Where  she  may  lay  her  young; 

So  I  seek  thine  altars,  Jehovah  God  of  Hosts, 

My  King  and  my  God. 

Happy  they  who  dwell  in  thy  house. 
They  will  be  for  ever  praising  thee. 
Happy  the  men  whose  strength  thou  art. 
Confidence  reigns  in  their  hearts. 
Though  they  pass  through  a  desolate  valley, 
Yet  shall  they  drink  from  a  fountain  : 
Yea,  the  rain  shall  cover  it  with  blessings ; 
They  shall  go  from  strength  to  strength, 
Till  each  appeareth  before  God  in  Zion. 

O  Jehovah,  God  of  hosts,  hear  my  prayer ; 

0  God  our  shield,  behold  and  regard 
The  person  of  thine  anointed. 

For  better  is  a  day  in  thy  courts. 
Than  a  thousand  spe7it  elsewhere  ! 

1  had  rather  be  a  door-keeper 
In  the  house  of  my  God, 

Than  dwell  in  the  tents  of  the  wicked. 
For  a  sun  and  a  shield  is  God,  Jehovah. 
Jehovah  will  give  grace  and  glory; 
No  good  thing  will  he  withhold 
From  those  who  walk  uprightly. 

O  Jehovah,  God  of  Hosts, 
Happy  is  the  man  who  trusteth  in  thee  ! 

*  Boothroyd. 


THE  CHURCH  AMIABLE.  165 

Now,  this  beautiful  ode,  expressive  of  the  delight  which 
the  inspired  penman  took  in  the  place  where  God  was 
pleased  graciously  to  reveal  himself,  and  descriptive  of 
tlie  benefits  and  the  bliss  derived  from  an  attendance  there, 
is  applicable  to  Christi.an  churches,  consisting  of  redeemed 
and  regenerated  persons;  and  also  to  the  edifices  where 
they  assemble  to  worship  God  and  to  learn  his  will.  And 
both  the  ancient  Jewish  Tabernacle,  and  the  Christian 
Church,  are  emblematic  of  heaven,  which  is  called  by  St. 
Paul,  the  greater  and  more  perfect  tabernacle,  not  made 
with  hands,  into  which  Christ,  the  great  High  Priest,  not 
by  blood  of  goats  and  calves,  but  by  his  own  blood,  has 
entered,  having  obtained  eternal  redemption  for  us. 

An  assembly  of  real  believers  constitutes  a  chiurch,  a 
spiritual  temple  composed  of  living  stones — of  which  tem- 
ple, the  Divine  Redeemer  is  the  chief  corner-stone.  In  such 
a  church  God  dwells  and  communes  with  his  people.  The 
priests  of  this  temple  are  the  ministers  of  Jesus  Christ ; — 
"  Wise-hearted  men,  in  whom  the  Lord  puts  wisdom  and 
understanding,  to  know  how  to  work  for  the  service  of  the 
sanctuary,  according  to  all  that  the  Lord  hath  commanded." 
(Exod.  XXX.  1.)  By  the  instrumentality  of  these  men, 
"opening  and  alleging,"  from  the  Sacred  Scriptures,  the 
infinitely  important,  and  inexpressibly  gracious  truths  of 
divine  revelation,  the  glorious  perfections  and  the  merciful 
designs  of  the  Almighty,  are  exhibited  or  manifested  to  the 
children  of  men.  And  by  the  devotional  parts  of  the 
Christian  service,  men  unite  in  humble  confessions,  petitions, 
and  thanksgivings  to  the  Supreme  Judge,  the  Divine 
Father,  and  bountiful  benefactor  of  mankind.  If  you,  my 
fellow  Christians,  who  delight  in  God's  house,  had  been 
exiled  from  it,  and  had  seen  nothing  but  pagan  temples  rising 
in  its  stead,  you  would  have  been  able  to  enter  more  fully  into 
the  feelings  of  the  Psalmist,  when  he  exclaimed—"  How  ami- 
able are  thy  tabernacles,  O  Lord  of  Hosts  !"  Then,  instead 
of  the  spiritual  presence  of  the  living  and  true  God,  which 
you  here  enjoy,  j'ou  would  there  have,  perhaps,  a  carved 
image  of  something  merely  human,  or  brutal,  or  ludicrous, 
or  obscene,  set  up  as  the  object  of  worship  and  of  prayer. 


156  DISCOURSE    XIII. 

Instead  of  the  soul-cheering  development  of  the   heaven- 
derived  plans  of  mercy,  founded  on  the  sacrifice  and  atone- 
ment of  God  our  Saviour;  yonder,  there  are  only  the  human 
and  heart- chilling  fictions  that  require  man,  ever-sinning 
man,  to  atone  for  his  own  sin ;  a  never-to-be-efFected  work, 
which  is  productive  only  of  disappointment,  and  remorse, 
and  sorrow ;  or  else  of  false  hopes,  which  will  eventually 
leave  the  sinner  in  unutterable  despair.     Instead  of  that 
sweet  fellowship  which  true  Christians  enjoy  when  they, 
go  to  the  House  of  God  in  company,  other  lands  have  only 
the  selfishness  of  solitary  superstition,  on  the  one  hand,  or 
licentious  crowds  at  frantic  festivals,  carrying  in  procession, 
or  hurrying  towards,  their  idol  gods.     How  lovely  are  thy 
tabernacles,  O  Lord  of  Hosts,  in  comparison  of  these  ! 
Alas,  how  much  undervalued  by  those  who  enjoy  the  pri- 
vilege of  attending  them!  and  by  how  many  in  this  land 
neglected  and  despised.     There  is  reason  to  apprehend, 
that  even  pious  people  do  not  usually  value,  as  they  deserve, 
the  blessings  derived  to  themselves  and  their  children,  from 
God's  house  of  prayer,  and  Christian  ordinances  there  dis- 
pensed ;  and  this  undervaluing  of  them  arises,  as  is  the  case 
in  other  matters,  from  the  abundance  of  the  blessing. 

Instead  of  having  to  travel  from   other  districts   and 
remote  provinces,  to  assemble  with  God's  people  in  the 
tabernacle  dedicated  to  Jehovah ;  a  house  of  prayer  is  to  be 
found  in  almost  every  street.     How  inexcusable  are  those 
who  will  not  frequent  public  ^vorship,  who  will  not  enter 
where  God  dwells,  and  where  the  mercy  of  our  Saviour  is 
proclaimed  to  sinners !  How  few  of  the  most  pious  can 
sincerely  join  with  the  royal  Psalmist,  and  say  in  truth, 
*'  My  soul  longeth,  yea,  even  fainteth  for  the  courts  of  the 
Lord;    my  heart  and  my  flesh  crieth  out  for  the  living 
God  ?"     And   in   the  case  of   others  who   do  attend   the 
house  of  prayer,  it  is  more  matter  of  usage,  and  mere 
formality,  than  of  desire,  or  a  sense  of  duty.     People  go 
to  hear  some  popular  speaker,  or  to  see  some  stranger  ;  but 
few  of  us,  it  is  to  be  feared,  come  hither  to  meet  with  God, 
who  dwells  in  his  church ;  and  to  commune  with  the  Father 
of  Spirits.     But,  since  there  is,  in  this  christianized  land. 


THE  CHURCH  AMIABLE.  157 

a  large  portion  of  persons  baptized  as  professed  disciples  of 
Christ,  who  will  not  enter  within  the  gates  of  God's  house  ; 
we  alwaj's  rejoice  in  those  who  do:  for  these  put  them- 
selves in  the  way  of  receiving  instruction  from  the  divine 
word,  and  of  learning  the  way  of  salvation.  How  much  to 
be  pitied  are  those  who  prefer  almost  any  assembly,  before 
the  assembly  of  those  who  meet  to  worship  God ;  who  will 
spend  on  places  of  public  amusement,  or  of  riotous  festivity, 
their  time,  and  their  property,  and  their  health  ;  but  who  will 
not  come  to  hear  the  revelation  of  divine  mercy  in  that  place 
where  Jehovah  dwells  ;  or  if  they  do  occasionally  enter  the 
courts  of  the  temple,  it  is  not  as  devout  worshippers,  and 
docile  learners,  but  to  gratify  curiosity,  or  to  exercise  their 
critical  acumen  on  the  language  or  manner  of  the  preacher. 
I  fear,  that  amongst  many  of  us  who  seem  to  delight  in 
God's  house,  and  who  regularly  attend  it,  those  faults  just 
alluded  to  are  also  to  be  found.  Ah,  my  Christian  breth- 
ren, we  should  know  and  feel  better,  than  to  be  drawn  to 
the  Christian  temple  by  the  mere  wisdom  of  words,  or 
music  of  eloquence,  or  to  see  a  person  from  India  or  from 
Africa.  I  say  not,  that  all  regard  to  these  and  such  like 
circumstances  is  sinful ;  but  they  should  hold  a  very  sub- 
ordinate place  to  more  sacred  and  spiritual  motives. 
Although  all  the  churches  and  chapels  of  the  land  are  not 
sufficient  to  contain  half  the  population,  how  thinly  are  some 
of  them  attended !  But  the  people  alone  are  not  always  to 
blame  when  churches  and  chapels  are  deserted.  If  systems 
of  religion,  originating  in  merely  human  ratiocination, 
supersede  in  public  preaching,  the  divine  truths  of 
Christ's  blessed  Gospel,  then  is  the  glory  departed.  Such  an 
edifice  may  be  a  temple  of  reason,  a  school  of  ethics,  or  a 
lecture-room  for  the  moral  philosophy  of  the  day — but  it 
no  longer  deserves  the  name  of  a  Bethel,  a  House  of  God; 
nor,  since  God's  truth,  as  revealed  in  the  Sacred  Page,  is 
not  there  exhibited,  nor  spiritual  sacrifices  offered  through 
the  blood  of  atonement,  can  God  be  said  to  dwell  there. 
God  dwells  with  the  humble  and  the  contrite  in  heart,  but 
the  proud  mind,  or  the  proud  assembly,  which  would  rather 
dictate  to  Heaven  what  divine  revelation  should  contain. 


158  DISCOURSE   XIII. 

than  receive  with  reverence  and  gratitude  what  it  actually 
does  contain,  cannot  hope  for  the  divine  presence.  The 
ancient  temple,  our  heavenly  Father's  house,  was  once 
perverted  and  turned  into  a  house  of  merchandise,  a  den  of 
avaricious,  covetous  persons ;  and  it  is  possible  that  Chris- 
tian churches  may  be  perverted,  and  turned  into  temples  of 
superstition,  or  pagan-like  mummery,  or  stalls  for  priestly 
sloth  and  lazy  indifference;  or  a  stage  for  the  display  of 
man's  wisdom,  or  merely  human  eloquence ;  and  in  such 
cases,  it  is  not  the  people  alone  who  are  to  be  blamed  for 
the  mixed  motives  with  which  such  places  are  attended,  or 
perhaps  not  attended  at  all. 

Under  the  Christian  dispensation,  no  building  can  be 
called  a  House  of  God,  irrespective  of  the  nature  of  the  in- 
struction which  is  given  in  it,  and  the  offerings  of  prayer  and 
praise  there  presented.  The  instruction  given  must  be  scrip- 
tural, and  the  Gospel  preached  must  be  Chi-ist's  Gospel,  not 
another  Gospel,  which,  indeed,  can  be  no  Gospel;  for  there 
is  no  other  name  given  under  heaven  by  which  we  can  be 
saved,  but  his ;  he  alone  is  able  to  save  to  the  uttermost  all 
that  come  unto  God  by  him  ;  and  he  alone  can  present  our 
prayers  and  our  praises  with  acceptance  before  his  Father. 
It  is  incumbent,  then,  on  the  ministers  of  religion,  not  to  de- 
secrate places  set  apart  for  the  ministry  of  the  Gospel,  by 
robbing  them  of  their  true  glory,  which  consists  in  the 
scriptural  and  full  exhibition  of  the  whole  revealed  will  of 
God;  and  especially  the  message  of  free,  complete,  and 
wholly  unmerited  mercy,  through  the  mediation  of  Christ 
Jesus.  Whilst  the  glorious  perfections  of  God,  as  displayed 
in  all  his  works,  but  especially  in  redemption,  are  exhibited 
to  sinful  men,  the  places  of  public  worship  will  be  intrinsi- 
cally amiable,  and  be  so  esteemed  by  some,  whatever  they 
may  be  thought  of  by  others.  Where  God,  in  Christ, 
reconciling  the  world  to  himself,  is  set  forth  as  the  Father, 
the  Friend,  the  almighty  Protector,  the  Guide,  the  Saviour, 
and  the  everlasting  portion  of  his  people,  there  God  dwells. 
And  the  Christian  who  seeks  and  finds  his  satisfaction  in 
the  enjoyment  of  Christian  ordinances  in  such  a  place,  may 
be  said  to  dwell  in  God's  house.     "  Happy,  or  blessed," 


THE  CHURCH  AMIABLE.  169 

said  the  Psalmist,  "  are  they  that  dwell  in  thy  house,  they 
shall  be  still  praising  thee." 

Hajypiness  is  the  pursuit  of  all  men.  The  Chinese  place 
the  word  happiness,  in  large  characters,  continually  before 
their  eyes,  on  walls  and  doors,  and  even  at  the  back  of  the 
stage  which  is  erected  for  comedy  and  broad-farce;  happi- 
ness is  their  constant  aim,  still  ever  unattained;  but  not 
only  do  they  fail  to  find  it  who  seek  it  in  mere  amusement, 
honours,  or  pleasures,  or  riches — to  whom  it  is  ever  a 
fleeting  shadow  pursued  in  vain:  but  absolute  or  perfect 
happiness,  is  to  all  unattainable  in  this  life,  because  sin  has 
poisoned  all  the  springs  of  bliss ;  yet,  after  this  admission 
is  made,  it  is  still,  we  know,  true  that  there  is  a  large  por- 
tion of  happiness  to  be  enjoyed  from  waiting  on  God  in  the 
courts  of  his  house,  as  well  from  what  Christian  ordinances 
now  confer,  as  from  what  they  lead  the  mind  to  anticipate 
in  the  heavenly  world ;  for,  as  has  been  well  said,  "  grace  is 
glory  begun."  Those  exercises  of  mind  which  constitute 
the  happiness  of  a  humble  and  devout  worshipper  in  God's 
house  of  prayer,  are  similar  in  kind  to  those  that  will  be 
experienced  in  the  general  assembly  of  ransomed  sinners 
round  the  throne  in  glory.  Are  they  not  then  happy  who 
dwell  in  God's  house,  and  are  ever  praising  him,  for  the  past 
blessings  of  Providence  and  grace,  and  in  hope  of  those  that 
are  yet  to  come  ?  God  is  their  strength,  confidence  in  God 
reigns  in  their  hearts,  and  though  they  now  pass  through  a 
desolate  valley,  they  by  the  way  drink  from  a  living  foun- 
tain, and  draw  water  out  of  the  wells  of  salvation ;  yea,  the 
showers  of  spiritual  influence  from  on  high,  fill  the  pools 
here  and  there  with  blessings.  And  the  Christian  traveller 
is  refreshed  and  strengthened,  till  he  finishes  his  course,  and 
appears  before  God  in  the  heavenly  Zion. 

A  day  spent  in  God's  house  in  preparation  for  eternity, 
is  better  than  a  thousand  spent  elsewhere.  The  sabbatical 
rest,  and  the  ordinances  of  religion,  which  may  be  enjoyed 
by  the  inhabitants  of  this  country,  constitute  an  invaluable 
blessing.  Compared  with  those  who  are  compelled,  in  the 
pursuit  of  their  lawful  concern,  to  take  long  voyages, 
where,  on  the  mighty  deep,  the  Sabbath  comes,  but  no 


160  DISCOURSE    XIII. 

rest,  no  retirement,  no  house  of  prayer.  Or  those  who  live 
in  Pagan  lands,  in  places  where  no  Sabbath  is  observed,  no 
Christian  congregations  meet,  where  the  animating  influ- 
ence of  Christian  society  is  entirely  withdrawn ;  there,  at 
the  recollection  of  past  days  of  delight  and  happiness, 
found  in  God's  house,  the  soul  cries  out — "  How  amiable 
are  thy  tabernacles,  O  Lord  of  Hosts ;  my  soul  longeth,  yea, 
even  fainteth  for  the  courts  of  the  Lord.  My  heart  and  my 
flesh  crieth  out  for  the  living  God  !"  The  exile  and  the 
wanderer  then  envies  the  very  birds  of  the  air ;  the  sparrow 
and  the  swallow  find  nests  for  themselves,  where  they  may 
rest ;  it  may  be  near  the  altars  of  Jehovah,  from  which  the 
pious  mourner  is  secluded.  It  is  the  great  abundance  of 
Christian  ordinances  in  this  land,  that  makes  it  so  desirable 
a  home  to  the  Christian  ;  and  I  know  that  some  who  are 
obliged  to  dwell  in  foreign  lands,  away  from  the  assemblies 
of  God's  people,  regret  their  absence  from  home  on  this 
account,  more  than  on  any  other.  I  know  it  by  experience, 
and  I  mention  it  to  you  this  day,  with  a  desire  that  all 
here  present  may  think  more  highly  of  the  privileges  they 
enjoy,  and  avail  themselves  of  them  more  assiduously  ;  or, 
in  cases  where  that  is  not  required,  xviote  gratefully  ;  and 
that  those  who  may  have  heretofore  frequented  the  tents  of 
the  wicked,  places  of  dissipation  or  riot,  may  see  the  evil 
of  such  a  preference,  and  adopt  the  spirit  of  the  Psalmist's 
resolution,  rather  to  be  a  door-keeper,  to  sustain  the  lowest 
ofl&ce  in  God's  house,  although  he  was  possessed  of  royal 
dignity,  than  take  up  his  abode  with  those  who  did  not  fear 
God.  To  this  thought,  the  young  in  this  congregation 
would  do  well  to  take  heed,  for  they  that  go  with  wise  and 
good  men,  will  learn  wisdom  and  goodness ;  but  the  com- 
panion of  fools  will  be  destroyed.  Man  is  weak  and  wicked, 
and  himself  prone  to  ill ;  if  he  associate  only  with  others, 
weak  and  wicked  as  himself,  they  all  descend  lower  and 
lower  in  the  depths  of  ungodliness  or  profligacj^,  onward 
and  onward  in  that  guilty  path  which  leads  to  the  regions 
of  despair  and  endless  woe.  Whereas,  those  that  join 
themselves  to  the  sincere  M'orshippers  of  Jehovah,  and 
obedient  disciples  cf  Messiah,  the  anointed  Saviour  of  men. 


THE  CHURCH  AMIABLE.  161 

are  in  the  way  to  receive  grace  and  glory.     For  God  is  a 
Sun  and  a  Shield,  he  will  give  grace  and  glory,  and  no  good 
thing  will  he  withhold  from  those  that  walk  uprightly,  and 
who  present  their  prayers  to  the  Lord  God  of  Hosts,  with 
a  reference  to  the  person  of  God's  anointed.     The  world  is 
in  moral  and  spiritual  darkness;  the   surmises  of  Pagan 
philosophers,  and  the  theories  of  antichristianism,  cannot 
clear  away  the  dark  gloom  that  hangs  over  the  head  of  a 
guilty  creature.     But  God  our  Saviour,  as  he  is  revealed  in 
the  assemblies  of  his  people,  is  a  sun,  and  dispels,  with  the 
bright  and  glorious  rays  of  his  blessed  Gospel,  the  darkness, 
and  the  gloom,  and  the  dread  which  hover  round  the  head 
of  guilty  man;  and  in  the  face  of  God's  anointed,  the  light 
of  this  sun  shines  with  beams  of  free,  unmerited,  unbought 
mercy,  to  the  soul  of  the  penitent;  and  life  and  immortality 
are  brought  to  light,  with  a  lustre  and  a  soul-reviving  glow, 
of  which  the  natural  sun,  glorious  and  delightful  as  it  is, 
when  beaming  forth  on  a  world  of  night,  and  dispelling  the 
darkness  and  the  gloom,  is  but  a  faint  resemblance.     My 
brethren,   have   ye  been    translated  out  of  dai'kness  into 
God's  marvellous  light?  or  are  ye  still  sitting  in  the  dark- 
ness of  unbelief,  and  in  the  region  and  gloomy  shadow  of 
spiritual   death?    If  ye   have   seen  the  light  of  Jehovah's 
countenance,  as  he  reveals  himself  in  the  sanctuary — the 
holy   place    of  Christian    assemblies    and   ordinances;    ye 
require  no  arguments  to  induce  you  to  love,  and  to  support, 
and  to  frequent  the  services  of  his  house.     But  if  this  light 
has  not  yet  shone  into  your  hearts,  it  is  because  ye  have 
closed   your  eyes   against  the  light.     For^the  sun  of  the 
glorious  Gospel  of  the  ever  blessed  God  shmes  upon  you, 
and  around  you,  in  his  house  of  prayer,  if  ye  would  but  lift 
up  your  eyes  and  see: — Oh  Lord,  open  thou  the  eyes  of  all 
such  here  present,  that  they  may  see  marvellous  things  out 
of  thy  law;  lift  thou  up  the  light  of  thy  countenance  upon 
them,   that   in  thy  light  they  may  see  light;— thou  that 
didst  at  first  cause  the  light  to  shine  out  of  darkness,  shine 
into  their  hearts,  to  give  the  light  of  the  knowledge  of  the 
glory  of  thyself  in  the  face  of  Jesus  Christ ! 

And   ye  Christians,  who  remember  with   melancholy 

M 


162  DISCOURSE    XIII. 

regret  the  days  which  are  past,  when  the  light  of  the  Lord 
shone  upon  you,  hut  which  are  now  exchanged  for  days  of 
darkness  and  gloom,  that  divine  sun  is  eternally  the  same ; — 
your  sins  of  presumption,  or  of  carelessness,  or  of  specu- 
lative security,  have  gathered  the  clouds  which  intervene, 
and  cause  the  darkness  of  which  you  complain.  The 
sanctuary,  the  house  of  prayer,  is  not  to  you  an  ohject 
of  desire  as  it  once  was;  peradventure  ye  have  become 
wise  in  your  own  conceits,  and  undervalue  the  truths  which 
have  to  you  become  common-place,  and  which  have  lost  the 
charm  of  novelty.  Or  it  may  be  a  fulness  of  bread,  a  luxu- 
rious, and  elegant,  and  over-abundant  exhibition  of  spiri- 
tual delicacies,  has  made  you  loathe  simple  food ;  or  feuds 
of  a  secular  and  personal  nature,  although  connected  with 
religion,  have  imbittered  your  spirit ;  and  the  agitation  of 
bad  passions,  or  other  causes  have  dimmed  the  spiritual 
eye,  and  caused  the  Lord  to  hide  his  face  from  you.  Sure 
we  may  be,  that  the  cause  of  our  obscurit)'^  is  not  in  yonder 
sun,  but  the  cause  of  obscurity,  and  gloom,  and  eclipses, 
and  the  darkness  of  night,  is,  the  changes  which  take  place 
on  our  earth,  or  something  that  interposes  between  his 
beams  and  us. 

This  sun  has  shone  and  illumined  the  saints  of  the 
Most  High  in  every  age,  since  the  beginning  of  the  world ; 
it  lighted  up  the  road  that  led  them  to  Messiah,  the  Lamb 
slain  from  the  foundation  of  the  world ;  it  shines  upon  the 
souls  of  the  faithful  in  afBictions  and  distresses,  in  sickness 
and  in  death ;  and  in  yonder  brighter  world,  this  sun  shall 
no  more  go  down,  but  shall  beam  forth  an  unspotted,  un- 
obscured  orb  of  light  and  love  for  ever  and  ever. 

The  Lord  God  is  a  sun  and  a  shield.  Not  only  does  he 
supply  his  people  with  the  light  of  lifej  but  he  is  also  ex- 
hibited in  the  sanctuary  as  a  defence.  No  weapon  that 
is  formed  against  his  church's  peace  shall  prosper.  How 
manifold  have  been  the  machinations,  and  how  varied  and 
desperate  the  forms  of  assault  intended  to  overthrow  and 
annihilate  the  Church  of  God  upon  earth.  Learning, 
and  talent,  philosophy,  and  science,  falsely  so  called, 
enlisted  with  zeal  on  the  side  of  the  enemy;  and  persecu- 


THE  CHURCH  AMIABLE.  163 

tion,  and  fire,  and  sword,  wielded  by  the  rulers  of  the  earth, 
leagued  together  to  oppose  Messiah's  reign,  and  to  crush 
his  rising  kingdom,  have  all  proved  inefficient  to  the  end 
proposed.  For  he  must  reign  till  he  hath  put  all  his 
enemies  under  his  feet.  And  they  that  trust  in  the  Lord 
shall  be  as  Mount  Zion,  which  cannot  be  moved.  As  the 
mountains  are  round  about  Jerusalem,  so  the  Lord  is  round 
about  his  people,  from  henceforth,  even  for  ever.  He  is  a 
defence  against  all  enemies.  Our  help,  my  Christian  friends, 
is  in  the  name  of  the  Lord,  who  made  heaven  and  earth. 
Oh  what  a  shield  is  God  to  his  people ;  it  is  a  shield  wielded 
by  an  Almighty  arm,  and  guided  by  infinite  wisdom  and 
skill.  Divine  foreknowledge  secures  the  church  against 
any  sudden  or  unexpected  assault,  and  the  omnipotent 
power  of  Jehovah  renders  that  shield,  which  he  throws 
around  his  church,  impregnable  to  every  foe,  either  from 
earth  or  from  hell.  Happy  the  people  who  resign  them- 
selves to  his  care,  who  flee  to  him  for  refuge,  and  who 
renounce  all, — the  least  trust  in  any  inferior  power. 

Oh,  what  a  consolation  are  these  sublime  truths  to  the 
humble  Christian,  however  poor,  or  afflicted,  or  distressed, 
or  neglected,  by  man.  Oh  blessed  Gospel,  blessed  Bible, 
which  givest  to  the  disconsolate  such  cheering  revelations 
of  divine  benignity  !  Truly,  O  Jehovah,  thou  givest  grace, 
and  thou  givest  glory.  Thou  hast  laid  the  foundation  in 
the  atoning  sacrifice  of  Emmanuel,  and  thou  hast  led  us  to 
hope  that  the  Spiritual  Temple  shall  be  finished  with  shouts 
of  grace,  grace  unto  it.  The  Lord  will  give  grace  and  glory. 
All  must  be  resolved  into  the  free  gift  of  God.  The  gift 
of  God  is  eternal  life.  He  spared  not  his  own  Son,  but 
gave  him  up  to  the  death  for  us  all,  and  how  shall  he  not 
with  him  also  freely  give  us  all  things.  These  are  the 
words  of  an  Apostle,  and  how  striking  the  similarity  of 
language  used  by  him  and  by  Israel's  King — "No  good 
thing,"  said  the  pious  monarch,  "  will  he  withhold  from 
those  that  walk  uprightly.  O  Jehovah,  God  of  Hosts, 
happy  is  the  man  who  trusteth  in  thee  !  Here,  Christians, 
every  thing  is  promised  that  Heaven  considers  good  for 
upright  persons ;  it  is  not  what  we  consider  good,  but  what 

ivi2 


164  DISCOURSE   XIII. 

Infinite  Wisdom  considers  good,  and  that  is  not  always  pros- 
perity. Inspired  and  Holy  Writ  has  recorded,  that  some- 
times, (perhaps  oftener  than  we  imagine,)  it  is  good  to  be 
afflicted.  Chastisement  indicates  parental  care  and  an 
ardent  affection,  and  therefore  we  should  not  consider 
afflictions  as  positive  and  unmixed  evil— if  heavenly  glory 
be  at  the  end  of  all  these  graciously  afflictive  dispensations, 
how  happy  the  result !  Oh,  what  an  exhilirating  view  of 
the  matter  did  Paul  take,  when  oppressed  and  afflicted, 
persecuted,  and  scorned,  imprisoned  and  scourged,  and  hun- 
gry and  thirsty ;  and  in  cold  and  nakedness,  ill-fed  and  ill- 
clothed — in  the  midst  of  all  these,  he  said,  "  Our  light  afflic- 
tions, which  are  but  for  a  moment,  work  out  for  us  a  far 
more  and  exceeding  and  eternal  weight  of  glory ;"  these  afflic- 
tions are  not  worthy  to  be  compared  with  the  glory  which 
shall  be  revealed  in  us.  Truly  so !  A  moment  and  etei'- 
nity !  earthly  suffering  and  heavenly  bliss !  Man's  wrath 
and  God's  love! — Who  would  ever  think  of  di-awing  a 
comparison?  Oh  thou  afflicted,  discomforted,  poor,  and 
friendless;  or  aged  and  destitute  Christian,  lift  up  thy  head 
and  rejoice  in  God  thy  Saviour.  And  thou,  man  of  God, 
who  art  rich  and  increased  in  goods,  but  v.'hose  mind  is 
elevated  above  these  things,  in  themselves  perishable  and 
fleeting,  bless  God  who  has  taught  thee  not  to  trust  in  un- 
certain riches,  but  in  himself;  and  who  has  led  thee  to 
adopt  the  ejaculation  of  the  royal  Psalmist,  in  the  closing 
lines  of  that  ode,  which  has  been  the  subject  of  our  dis- 
course— 

"  O  Jehovah,  God  of  Hosts, 

Happy  is  the  man  who  trusteth  in  thee." 

He  is  indeed  happi/j  and  happiness  is  no  where  else  to  be 
found. 

Now,  my  hearers,  these  views  of  life  and  of  death,  of 
time  and  of  eternity,  and  of  the  gracious  character  of  God, 
our  Creator,  Preserver,  and  Redeemer,  are  those  that  are 
exhibited  in  the  courts  of  God's  house;  and  do  they  not 
justify  the  exclamation  of  king  David — "  How  amiable 
are  thy  tabernacles,  O  Lord  of  Hosts?"  There  are  some 
young  persons  in  this  country,  exposed  to  the  attacks  of  a 


THE  CHURCH  AMIABLE.  165 

pretended  science  and  philosophism,  which  set  themselves 
in  opposition  to  the  religion  of  Jesus ;  but  where  in  the 
tents  of  infidel  philosophy,  or  in  the  temples  of  paganism, 
or  in  the  mosques  of  mahomedanism,  are  to  be  found  such 
sublime  truths  concerning  God,  such  accurate  statements 
concerning  what  man  is;  such  gracious  revelations  of  divine 
mercy;  and  such  glorious  hopes  to  them  that  walk  uprightly, 
as  are  exhibited  in  thy  lovely  tabernacles,  O  Jehovah,  God 
of  Hosts  ! 

But  it  is  not  privilege  alone  that  is  to  be  learned  in 
Christian  churches ;  the  Lord  said  to  Moses  concerning  the 
first  tabernacle,  "  There  will  I  meet  with  thee,  and  com- 
mune with  thee  of  all  things  which  I  have  given  thee  in 
commandment  to  the  children  of  Israel."  Christians,  who 
should  not  forsake  the  assembling  of  themselves  together, 
are  to  come  together  not  only  for  prayer  and  praise,  but 
also  to  hear  what  God  the  Lord  will  speak  from  his  word 
in  matters  of  duty,  as  well  as  in  matters  of  privilege,  and  to 
exhort  one  another  to  love  and  to  good  works.  Our  attach- 
ment to  the  Saviour  must  be  manifested  by  obedience  to 
all  his  commandments.  The  Christian  life,  like  that  of  our 
blessed  Lord,  should  be  a  life  of  active  benevolence,  going 
about  doing  good.  Not  a  life  of  monastic,  selfish,  and  un- 
social seclusion,  which  the  folly  of  the  human  mind  has 
every  where  suggested,  as  well  in  Pagan  as  in  Christian 
lands.  Oh  no  ! — Apostolic,  (which  is  the  true  primitive) 
Christianity,  knows  nothing  of  inactive,  antisocial,  selfish 
contemplation.  Of  the  Holy  Bible,  nine  tenths  are  made 
up  of  precepts  and  exhortations  concerning  man's  duty  to 
God,  and  to  his  fellow  creatures.  1  trust,  that  on  this  oc- 
casion, whatever  is  right  a'.id  expedient  will  be  done :  and 
to  goad  a  willing  mind,  is  not  the  practice  that  a  generous' 
nature  approves.* 


Renmrks  on  another  occasion. 
And  there  is  one  duty  of  which  it  becomes  me  to  put  you 
in  mind,  viz.  that  of  assisting,  as  God  shall  give  ability,  to 

*  A  collection  for  the  chapel  was  to  be  made- 


166  DISCOURSE    XIII. 

rear  tahernacles  dedicated  to  Jehovah,  throughout  the 
whole  earth.  To  excite  your  gratitude,  I  have  already  al- 
luded to  the  temples  dedicated,  by  deluded  votaries,  to  dumb 
idols,  or  to  apostate  demons,  in  various  parts  of  the  world; 
but  gratitude  to  God  and  to  the  former  benefactors  of  our 
race,  whom  Heaven  employed  to  originate  spiritual  bles- 
sings in  our  native  land,  is  not  to  be  confined  to  mere 
feeling.  Although,  even  if  it  were,  I  fear  we  seldom /ee/ 
enough  on  this  subject.  However,  it  is  not  enough  io  feel 
grateful  or  to  express  thankfulness ;  gratitude  should  rouse 
us  to  exertion,  for  the  purpose  of  establishing  tabernacles 
to  Jehovah  in  all  lands  ;  that  all  nations,  and  peoples,  and 
languages,  may  also  exult  in  those  lovely  edijices,  where 
mercy  and  salvation  are  revealed  to  the  children  of  men. 
There  is  no  possible  good  work  at  all  comparable  to  the 
originating,  amongst  any  tribe  of  men,  a  Christian  Church. 
Alas,  that  there  should  be  so  often  a  spirit  of  cavil,  and  cen- 
sorious criticism,  in  reference  to  those  who  have  gone  before 
us  in  good  works  of  this  kind ;  because,  forsooth,  it  has 
been  discovered  that  the  operators  were  not  perfect,  that 
frailty  and  imperfection  attended  them  and  their  efforts ! 
Did  a  right  spirit  prevail  amongst  Christians,  it  would  sub- 
due or  annihilate  the  spirit  of  censorious  cavil,  and  lead  to 
an  emulation  and  imitation  of  those  who  first  erected 
tabernacles  to  Jehovah  in  these  lands,  the  beneficial  effects 
of  which  have  so  far  exceeded  all  calculation.  Oh,  what 
would  Christian  Missionaries  in  some  parts  of  the  world 
not  do,  or  sulTer,  to  witness  a  hundredth  part  of  the  Chris- 
tian temples  which  adorn  this  land,  rising  up  in  the  regions 
in  which  they  labour.  But  next  to  Heaven's  aid,  they 
require  the  constant  and  energetic  co-operation  of  the 
churches  at  home,  and  it  is  incumbent  on  those  who  rejoice 
from  Sabbath  to  Sabbath,  in  the  enjoyment  of  the  unspeak- 
able privileges  of  God's  house,  and  the  loveliness  of  his  sanc- 
tuary, to  co-operate  assiduously  to  convey  similar  bliss  to  all 
mankind.  And  when  Christians  arrive  at  the  house  not 
made  with  hands,  eternal  in  the  heavens,  that  better  and 
infinitely  more  perfect  tabernacle,  if  they  can  look  back  and 
review  the  occurrences  of  earth,  what  can  possibly  yield 


THE  CHURCH  AMIABLE.  167 

satisfaction  equal  to  that  arising  from  having  begun  and 
finished,  in  new  districts  or  regions  of  the  world,  tabernacles 
appropriated  to  the  worship  of  Jehovah  !  For  those  who 
have  been  brought  to  delight  in  Jehovah's  tabernacles  on 
earth,  shall  be  there  gradually  fitted  for  the  inheritance  of 
the  saints  in  the  realms  in  light  and  glory,  and  unmixed 
happiness,  before  the  throne  of  God  and  of  the  Lamb. 
And .  there  all  the  ransomed  millions  washed  in  the  Re- 
deemer's blood,  shall  assemble,  and  remain  for  ever  in  those 
eternal  mansions.  Oh,  my  brethren,  to  be  instrumental  in 
saving  a  soul  from  death,  in  rescuing  an  immortal  spirit 
from  misery,  and  in  placing  it  amongst  the  inhabitants  of 
Heaven — how  great  the  felicity !  O  Lord  of  Hosts,  happy 
are  they  that  dwell  in  thy  house  on  earth,  they  will  be  ever 
praising  thee;  but  infinitely  more  happy  are  they  who 
attain  to  the  heavenly  inheritance,  and  who  shall  there  dwell 
for  ever  in  thy  lovely  tabernacles;  then,  indeed,  shall  the 
tabernacle  of  the  Lord  be  with  men,  and  he  shall  dwell 
amongst  them,  communicating  pure  and  ineffable  felicity. 
To  those  blessed  regions  the  Divine  Redeemer  has  already 
ascended,  and  prepares  mansions  for  all  his  followers.  Let 
us,  therefore,  look  to  Jesus,  rely  on  his  Almighty  aid, 
imitate  his  holy  example,  and  gather  consolation  from  the 
hope  of  being,  after  having  passed  through  this  desolate 
valley,  for  ever  with  him. 

"  Lord  of  the  worlds  above, 
How  pleasant  and  how  fair 
The  dwellings  of  thy  love, 
Thy  earthly  temples  are  ! 

To  thine  abode 

My  heart  aspires, 

With  warm  desires 

To  see  my  God. 

"  The  Lord  his  people  loves ; 
His  hand  no  good  withholds 
From  those  his  heart  approves, 
From  pure  and  pious  souls : 

Thrice  happy  he, 

O  God  of  hosts, 

Whose  spirit  trusts 

Alone  in  thee." 


DISCOU^ISE   XIV. 


DELIVERED   AT   DR.    KAF«^«»*    CllArEI ,    LIVEUPOC         IN    BEHALir   OF 
MORAVIAN  MISSIONS,   JULV,    182^. 


INTRODUCTION. 

[The  Association  in  London  for  the  aid  of  Moravian  Mis- 
sions, requested  Dr.  Morrison  to  preach  two  Sermons  at  Liver- 
pool, on  his  way  to  Ireland,  in  1824.  The  following  discourse 
was  composed  for  that  purpose,  in  the  residence  of  the  author's 
father-in-law,  John  Morton,  Esq.  at  Liverpool.  A  Quaker 
lady,  Mrs.  Hannah  Kilharn,  who  has  herself  visited  the  shores 
of  Africa  as  a  teacher  of  Christianity,  thus  expressed  herself  on 
the  subject  of  the  following  discourse,  in  a  letter  to  the  author. 

TO    DR.    MORRISON. 

Esteemed  Friend, — I  am  quite  sorry  to  have  given  thee  the  care  of 
an  inquiry  respecting  the  manuscript  which  thou  kindly  sent,  and  for 
which,  indeed,  I  have  felt  greatly  indebted.  It  was  read  with  deep  in- 
terest and  pleasure,  and  not  consideiiiig  it  as  of  private  communica- 
tion, I  took  the  liberty  to  allow  a  few  friends,  who  had  the  gratification 
of  being  with  thee  at  the  time  it  was  mentioned,  to  read  it  also;  and  it  is 
now  in  the  care  of  Robert  Forster,  who  is  out  on  a  journey  for  two  days. 
On  his  return,  I  intend  immediately  to  have  it  forwarded  to  Hackney. 

I  cannot  but  greatly  desire,  that  principles  so  consonant  with  the 
grand  doctrines  of  Christianity,  as  taught  by  our  Holy  Redeemer,  should 
be  most  fully  declared  to  the  world,  and  pressed  home  upon  the  con- 
sciences of  all  professing  Christians.  The  appeal  which  has  been  made, 
appears  to  me  so  strong,  so  clear,  and  undeniable,  not  only  on  the  fratcr- 
nity  of  mankind,  but  on  the  claims,  which  an  acknowledgment  of  that 
fraternity  must  involve,  that  I  cannot  but  believe  it  greatly  desirable,  that 
many  others  should  have  the  privilege  of  hearing  it ;  and  would  hope 
that  it  may  be  felt  as  a  debt  due  to  society  at  large,  to  have  this  appeal, 
by  means  of  the  press,  brought  into  a  current,  through  which  it  may  be 
instrumental  in  conveying  into  wide  circulation  a  correspondent  feeling. 

"  What  hast  thou  that  thou  hast  not  received?"  may  be  justly  inquired 

of  those  stewards  to  whom  have  been  committed  the  precious  gifts,  the 

Vi  sense  and  feeling  of  the  truth,  and  of  the  just  demands  of  Christian  duty. 

vj  earnestly  wish  nothing  may  be  withheld  that  would  tend   to  arouse 


KINDREDSHIP  OF  THE  NATIONS.  169 

to  a  consciousness  of  the  just  demands  of  the  great  Parent  of  the  Universe, 
and  the  claims  of  brotherhood  in  the  family  of  man ;  claims,  which  the 
supineness  of  human  nature  is  so  often  disposed  to  turn  away  from,  as 
with  the  deaf  ear,  and  the  cold  insensible  heart.  But  the  day  is  brighten- 
ing. I  am,  with  earnest  desire,  that  infinite  goodness  may  be  pleased  to 
bless  thy  labours,  and  render  them,  through  his  own  power,  instrumental 
to  the  everlasting  welfare  of  many  in  that  land  so  interesting,  to  which 
tiiy  attention  has  been  led,  and  in  which  his  providential  care  has  been 
thy  shelter;  and  trusting  in  the  continuance  of  the  same  divine  support 
in  thy  future  labours  in  his  cause,  I  am,  with  much  respect  and  esteem, 

Thy  sincere  friend, 

H.  KILIIAM. 
Pt,obi.  Howard's,  Bruce  Grove,  Tottenham, 
13M  of  9th  Month,  1825.] 


THE  KINDREDSHIP  OF  THE  NATIONS. 


Acts,  xvii.  26. 

"  God  hath  made  of  one  blood  ali  nations  of  men." 

SoMK  of  the  principles  contained  in  divine  revelation,  are 
so  different  from  the  commonly  received  opinions  of  the 
world  in  its  present  state  of  apostacy  from  God,  that  they 
are  generally  overlooked  and  disregarded,  either  as  pre- 
posterous, or  as  inapplicable  to  men  of  the  existing,  gene- 
ration. The  pacific  spirit  of  the  Gospel,  in  opposition  to 
wars — the  meek  and  long-suffering  virtues  of  our  holy 
religion,  in  opposition  to  resentful  duels,  are  examples  of 
what  I  refer  to ;  and  the  doctrine  taught  in  my  text,  viz. 
the  kindredshij)  of  all  mankind,  is  amongst  the  number  of 
disregarded,  although  heaven-derived  truths. 

The  ^jr/rfe  of  man, — that  Satanic  sin, — has  induced  in  in- 
dividuals, families  and  nations,  a  constant  effort  to  elevate 
themselves  above  their  neighbours,  to  claim  a  superiority, 
not  only  in  exterior  and  existing  temporal  circumstances, 
but  also  to  claim  a  superior  origin  to  that  of  their  neigh- 


170  DISCOURSE   XIV. 

hours;  and,  as  if  in  the  most  impious  opposition  to  the 
declaration  of  the  great  Creator,  to  arrogate  to  themselves, 
a  being  derived  from  better  blood  than  their  neighbours. 
We  hear  Christian,  as  well  as  Pagan  princes,  and  others, 
boasting  of  their  descent,  and  of  their  being  derived  from 
the  blood  of  eminent  ancestors  of  a  supposed  superior  I'ace; 
whereas  the  divine  declaration  by  the  mouth  of  Heaven's 
inspired  servant  is,  that  God  hath  made  of  one  blood 
all  nations  of  men  ;  and  of  course,  likewise  all  the  families 
and  individuals  of  those  several  nations.  The  important 
truth,  that  all  nations  are  derived  from  the  same  first  pair 
of  human  beings,  and  are  therefore  related  to  each  other, 
and  equal  amongst  themselves,  is  ridiculed  as  a  useless 
truism,  only  fit  to  be  laughed  at ;  and  with  the  principle  is 
swept  away  at  once  the  whole  code  of  laws,  and  table  of 
moral  duties,  which  require  and  inculcate  justice,  and  peace, 
and  benevolence,  and  fraternal  feelings  amongst  men  of 
different  nations.  And,  in  opposition  to  this  truth,  the 
principles  of  a  selfish  individualism,  a  clanship,  or  self- 
idolizing  patriotism,  are  introduced  and  designated  pru- 
dence and  virtue;  and  then  self-aggrandizement,  and  na- 
tional hatred,  and  warfare,  become  the  pursuits  of  mankind, 
which  are  lauded  by  poets  and  praised  by  politicians,  and 
echoed  by  the  multitude;  and  acquiesced  in,  and  sometimes 
advocated,  even  by  the  disciples  of  Jesus,  and  the  ministers 
of  his  religion. 

But  since  God  has  made  of  one  blood  all  nations  of 
men ;  since  there  is  one  God  and  Father  of  all,  and  he 
made  human  beings  of  the  same  material,  there  is  a  mani- 
fest kindredship  and  equality  amongst  all  mankind.  Infi- 
delity may  attempt  to  prove  that  there  are  different  races 
of  men,  and  pagan  fancy  may  attribute  their  existence 
to  different  gods,  or  various  powers;  but  since  our  dis- 
course is  not  now  addressed  to  such  persons,  but  to  pro- 
fessed Christians,  we  shall  argue  from  the  acknowledged 
principles  of  that  holy  religion ;  and  shall  deny  the  exis- 
tence of  any  noble  blood  that  raises  some  men  superior  to 
their  fellows;  or  that  disconnects  them  from  the  duties 
binding  on  our  common  humanity ;  or  that  elevates  them 


KINDREDSHIP  OF  THE  NATIONS.  l/l 

to  a  place  amongst  the  gods  of  pagan  fancy.  Too  long 
have  false  notions  of  individual  superiority,  of  family  great- 
ness, and  of  the  right  of  some  nations  to  dominate  over  the 
rest;  and  notions  of  a  mistaken  patriotism  led  men  to 
despise  and  disregard,  if  not  to  hate  and  injure,  his  fellows, 
for  all  of  whom  we  this  day  claim  the  rights  of  consan- 
guinity and  of  brotherhood. 

The  Lord  of  heaven  and  earth,  who  giveth  to  all  mankind 
life  and  hreath  and  all  things,  made  the  world,  and  deter- 
mined the  bounds  of  men's  habitation,  to  dvvell  on  all  the 
face  of  the  earth.  Mankind  acknowledge  one  Creator,  one 
divine  Father,  and  their  dwelling  place  is  the  sole  property 
of  one  great  Lord;  they  are  the  subjects  of  owe  divine  King; 
and  I  see  not  why  the  principles  of  reciprocal  duty,  which 
are  binding  on  brothers  of  the  same  family,  and  on  subjects 
of  the  same  kingdom,  should  uot  apply  to  them. 

The  time  was,  when  every  petty  chieftain  in  this  land 
cherished  hate  and  feud,  and  practised  bloodshed  and 
murder  against  his  neighbouring  petty  chieftain,  who  was 
equally  rancorous;  but  the  more  extended  dominion  of  one 
Prince  imposed  the  duties  of  fellow-subjects  on  each  other, 
and  those  duties  have  been  felt  and  are  now  fulfilled  in  a 
very  useful  degree;  and  in  the  existing  British  empire, 
formerly,  separate  and  distinct  nations,  which  once  lived  in 
rancorous  hostility,  and  gloried  in  doing  mischief  to  each 
other,  are  now  united  as  fellow  subjects,  and  are  bound, 
not  only  to  forbear  to  injure  one  another,  but  are  bound  to 
exert  themselves  to  do  each  other  good ;  and  shall  spi- 
ritual Christians  not  carry  forward  this  principle  to  its  fair 
and  conclusive  extent — i.e.  to  all  the  nations  over  whom  God 
their  King  and  Saviour  reigns  ?  There  still  exists,  not  only 
with  merely  professed  Christians,  but  also  with  many  who 
seem  truly  religious,  a  sort  of  disesteem  for,  and  disregard 
about,  other  portions  of  their  heavenly  Father's  territory,  and 
other  branches  of  the  human  family,  and  which  feelings  are 
quite  at  variance  with  the  sober  dictates  of  reason  and 
revelation.  And  there  is  a  way  of  praising  one's  native 
country,  and  of  acting  for  it,  which  generally  throws  in- 
jurious reflections  on  other  parts  of  God's  world,  and  of  his 


172  DISCOURSE   XIV. 

creatures,  which  reflections  often  wear  an  air  of  impiety  to 
God,  and  injustice  to  men. 

The  pi-ogress  of  navigation  and  geography,  which  enable 
so  many  persons  to  circumnavigate  the  globe  and  visit  all 
countries,  tends  much  to  the  development  of  the  philan- 
thropic spirit,  which  our  text  suggests.  The  hideous  and 
distorted  pictures  formerly  drawn  of  the  rest  of  the  nations, 
either  by  ignorance  or  artifice,  as  well  as  the  representa- 
tions of  savage  innocence,  have,  in  all  cases  proved  untrue, 
and  human  nature  is  found  much  the  same  in  every  land. 
It  is  depraved,  and  vicious,  and  degraded  by  superstition ; 
but  it  is  improvable  by  the  diffusion  of  knowledge,  by 
human  kindness,  and  can  be  renewed  by  the  grace  of  God. 
The  objection  of  a  frigid  infidelity,  that  some  tribes  of  men 
are  sunk  so  low,  that  they  cannot  be  raised,  and  that  some 
are  so  invincibly  attached  to  their  idols,  and  their  super- 
stitions, and  their  vicious  usages,  that  they  can  never  be 
changedjhas no  foundation  in  truth.  Esquimaux  and  Hotten- 
tots, New  Hollanders  and  Otaheiteans,  Negroes  and  Sand- 
wich Islanders,  Tartars  and  Hindoos,  and  Chinese,  have  all 
of  them  yielded  to  the  kindness  of  men,  the  grace  of  the 
Saviour,  and  the  mercy  of  God;  and  have  been  changed, 
and  civilized,  and  sanctified,  and  glorified. 

The  great  point  yet  to  be  gained  is,  to  induce  the  Chris- 
tian Churches  to  use  somewhat  proportionate  means  to 
communicate  spiritual  benefits  to  the  rest  of  their  brethren 
of  mankind. 

None  will  dispute  the  doctrine  which  we  have  laid  at 
the  foundation  of  this  discourse,  viz.  the  kindredship  of  all 
mankind ;  but  many  will  argue  that  Christians  should  pretty 
much  confine  their  attention  to  their  own  country,  i.  e.  to 
those  of  their  brethren  of  mankind,  who  live  under  the  same 
civil  government. 

But  does  Christianity  sanction  or  inculcate  this  senti- 
ment ? 

Before  the  call  of  Abraham,  «.  e.  during  the  first  two 
thousand  years  of  the  world's  existence,  there  was  no  dis- 
tinction made  in  Heaven's  dispensations  amongst  the 
nations  of  the   earth.     And  the  separation  of  one  small 


KINDREDSHIP  OF  THE  NATIONS.  17S 

country  from  the  rest  of  the  world,  was  a  temporary 
arrangement  made  by  divine  Providence  to  preserve  truth 
in  the  earth  till  Messiah  should  come.  Around  the  Jews 
a  partition  wall  was  set  up,  but  Jesus  broke  it  down.  Was 
God  the  God  of  the  Jews  only  ?  or  was  he  not  also  the 
God  of  the  Gentiles  ?  Is  Jesus  the  Saviour  of  the  Jews 
only  ?  or  the  Saviour  of  men  only,  who  live  under  some  one 
civil  Government  ?  Is  he  not  declared  to  be  given  as  the 
Saviour  of  the  world;  and  is  it  not  promised  that  all  nations 
shall  serve  him?  I  enter  not  this  day  into  the  disputes  of 
theologians,  concerning  what  they  call  general  and  parti- 
cular redemption ;  for  it  is  not  necessary  to  my  argument, 
since  they  all  agree  that  the  redemption  which  is  in  Jesus, 
extends  to  some  of  all  nations,  peoples,  and  languages. 

And  as  the  design  of  this  salvation  is  not  confined  to 
any  one  country,  so  the  command  of  Zion's  king  to  his 
people  is,  not  to  confine  their  notification  of  his  redeeming 
work  to  any  one  country,  but  to  go  into  all  the  world  and 
proclaim  the  Gospel  to  every  human  creature.  I  am  aware 
that  the  pagan  notions  of  patriotism  are  commonly  received 
in  our  land,  and  are  warmly  advocated  by  a  spirit  of  selfish 
aggrandizement;  and  that  infidels  have  charged  the  religion 
of  Jesus  with  not  inculcating  the  virtue  of  patriotism.  I 
acknowledge  the  charge  to  be  true;  I  believe  it  does  not 
inculcate  the  commonly  received  notion  of  patriotism.  And 
although  wise  and  good  men  think  otherwise,  and  perhaps 
sneer  at  the  expression,  I  do  believe,  that  the  religion  of 
Jesus,  properly  understood,  makes  men  citizens  of  the 
world.  It  calls  upon  theni  not  to  confine  their  attention, 
or  their  benevolent  efforts,  only  to  persons  who  live  under 
the  same  civil  government  with  themselves  ;  but  to  extend 
their  attention,  and  their  care,  and  their  benevolent  con- 
cern to  all  human  beings  whom  their  Creator  has  made  of 
the  same  blood  as  themselves;  who  occupy,  as  well  as 
themselves,  a  part  of  their  heavenly  Father's  wide  domain ; 
who,  as  well  as  themselves,  live  under  his  government,  and 
if  living  under  one  and  the  same  government,  impose  duties 
on  men,  shall  Christians  reject  the  government  of  God, 
and  deny  the  duties  owing  to  their  fellow  subjects  in  his 


174  DISCOURSE  xrv. 

empire !  Shall  Christians  limit  or  extend  their  concern  and 
their  eflforts  to  promulgate  Christ's  Gospel,  just  as  human 
governments  may  be  narrowed  or  extended! 

I  am  persuaded,  that  few  or  none  will  advocate  such  a 
cause,  or  such  a  sentiment;  but  they  may  argue,  that  as 
our  facilities  are  generally  greater  in  our  own  neighbour- 
hood, and  in  our  own  country,  our  efforts  to  do  good  must 
begin,  and  be  proportionably  greater  there:  and  to  this 
modification  of  duty,  I  see  no  reason  to  object;  but  still 
argue,  that  the  degree  of  attention  and  care  given  by  Chris- 
tian Churches  to  the  rest  of  mankind,  is  very  far  below 
what  the  necessities  of  our  brethren  of  mankind  require; 
and  which  our  I'elation  to  them,  as  well  as  the  commands 
of  our  Saviour,  make  it  the  duty  of  Christians  to  give. 

It  is  true,  that  there  are  now  a  few  voluntary  associa- 
tions of  pious  individuals  throughout  the  united  kingdom, 
who  make,  of  late  years,  some  small  efforts  to  send  Christi- 
anity to  the  pagan  world  ;  and  there  is  much  said  of  an  old 
society,  for  diffusing  Christian  knowledge  in  the  British 
colonies.  But  what,  after  all,  have  the  national  churches 
of  England  and  Scotland  done,  to  carry  into  effect  the 
divine  precept.  Go  and  proclaim  the  Gospel  to  all  the 
world?  What  has  this  Christian  state,  which  insists  on 
being  united  with  the  church,  and  in  which  union  the 
national  church  glories ; — what  has  it  done,  from  the  im- 
pulse of  Christian  benevolence,  for  the  rest  of  the  nations  ? 
Where  is  the  fraternal  feeling  amongst  the  nations  of 
Christendom,  which  Christiany  requires  of  them  towards 
each  other,  and  towards  the  rest  of  those  national  families 
which  are  made  up  of  God's  offspring  on  the  face  of  the 
earth?  The  eternal  feuds  and  wars  of  these  Christian 
states  in  Europe,  which  are  its  disgrace  in  the  regions  of 
paganism,  and  which  prove  they  have  no  just  claim  to 
the  Christian  name,  call  forth  an  immense  degree  of  effort, 
and  of  zeal,  and  of  devotedness,  and  of  pecuniary  sacrifice, 
and  of  personal  service;  in  comparison  of  which,  oh  how 
languid,  and  feeble,  and  niggardly,  and  cowardly,,  are  all 
the  efforts  to  do  good  to  the  rest  of  mankind,  which  have 
yet  been  made  by  the  self- called  Christian   world.      The 


KINDREDSHIP  OF  THE  NATIONS.  l?^ 

small  society  of  Christians,  called  Moravians^  seem  to  have 
made  henevolent  efforts  for  the  rest  of  the  nations,  pretty 
much  the  hiisiness  of  their  lives;*  but  the  more  spu-itual 
and  most  devoted  Christians  of  other  Protestant  Churches, 
have  as  yet  done  scarcely  any  thing  beyond  the  limits  of 
their  respective  civil  governments. 

I  am  very  well  aware  of  the  difficulty  of  doing  good 
to  a  fellow-creature,  whose  heart  is  under  the  influence 
of  Satan,  the  great  enemy  of  man ;  whose  heart  is  itself 
enmity  against  God,  and  who  does  not  love  his  neighbour, 
but  himself  only.  I  am  not  ignorant  of  the  difficulties 
which  the  selfishness,  and  the  animosities  of  ambitious 
Rulers  of  nations  ;  and  the  avarice,  and  lust,  and  irregula- 
rities of  foreign  visitors,  have  created  and  thrown  in  the 
way  of  benevolent  efforts  for  the  rest  of  mankind.  And 
difficulties  also  arising  from  things  not  criminal,  as  distance 
of  place,  insalubrious  climates,  differences  of  language,  and 
of  all  the  habitudes  of  life. 

The  difficulties  are,  indeed,  many — they  are  not  denied; 
but  it  is  maintained,  that  they  are  not  insurmountable ;  that 
duty  is  generally  difficult,  and  not  to  be  neglected  because 
difficult.  Difficulties,  moreover,  give  way  before  sincerity 
and  perseverance  in  the  use  of  means.  Heaven's  blessing, 
and  Heaven's  help,  are  sent  down  on  men  who  attempt 
honestly  and  humbly  to  perform  a  duty.  And  it  should  be 
observed,  that  benevolent  efforts  are  so  rare  in  the  world, 
people  cannot  be  all  at  once  convinced  that  professions  of 
benevolent  design  are  sincere.  When  the  late  Dr.  Milne, 
a  Missionary  to  the  Chinese,  first  opened  gratuitous  schools 
for  Chinese  youths,  the  parents  suspected  he  had  some 
bad  design,  cloaked  over  with  the  pretext  of  benevo- 
lence, and  they  hesitated  to  allow  their  children  to  attend 
and  receive  instruction  ;  but  patient  perseverance,  and  the 
non-appearance  of  any  malevolent  tendency,  gradually  con- 
vinced them  that  the  design  was  good,  and  that  the  foreign 
missionary  was  really  a  benevolent   man ;  and  they  now 

*  Although  the  writer  considers  the  brethren  amiable  and  useful,  and 
worthy  of  sympathy  and  aid  ;  he  yet  thinks  their  discipline  not  fitted  for 
general  adoption. 


17<5  DISCOURSE  XIV. 

send  their  children  with  confidence,  and  from  the  villages 
come  and  solicit  the  establishment  of  new  schools.  The 
human  understanding  is,  indeed,  very  much  blinded,  and 
the  human  heart  is  very  hard ;  but  still  the  light  of  truth 
can  be,  though  dimly,  distinguished  and  ascertained,  and 
kindness  can  soften,  and  grace  can  melt  the  heart.  The 
truth  is,  benevolence  has  so  rarely  led  men  to  foreign 
climes  from  the  nations  of  Christendom,  that  the  rest  of 
the  nations  have  a  right  to  be  suspicious  of  them;  but  the 
real  Christians  hare  no  good  reason  to  infer,  that  because 
avarice,  ambition,  and  other  crimes  that  might  be  named, 
are  unwelcome  visitors  in  pagan  lands,  that,  therefore,  un- 
feigned benevolence  will,  when  really  ascertained,  be  like- 
wise unwelcome.  However,  it  will  require  time  to  enable 
the  nations  to  see  and  test  the  reality  of  professed  bene- 
volence.    But, 

There  is  another  view  of  the  subject  which  must  be 
taken,  and  which  makes  Christian  Missions  binding  on  the 
churches,  whatever  the  difficulties  may  be,  or  whatever  the 
reception  given  them  may  be.  According  to  divine  revela- 
tion, the  whole  world  of  human  beings  is  guilty  before  God, 
and  justly  subject  to  a  penalty  greater  than  human  language 
can  describe.  From  the  Court  of  Heaven,  a  pardon  is  pro- 
claimed to  every  one  that  confesses  his  guilt  and  renounces 
his  crimes.  Of  the  way  that  this  pardon  has  been  pro- 
cured, it  is  not  now  necessary  to  speak.  The  Divine 
Redeemer  came  from  heaven  and  proLJaimed  this  pardon 
to  the  nation  of  the  Jews,  and  left  a  standing  order  to  all 
who  accepted  of  it  themselves,  to  proclaim  it  to  others.  If 
I  be  'asked  why  he  did  not  himself  visit  every  land,  and 
proclaim  the  good  tidings? — I  confess  my  ignorance;  I  do 
not  know  why  Heaven  chooses  to  make  one  man  the 
medium  of  temporal  and  spiritual  good  to  another;  but  I 
do  know  that  such  questions,  proceeding  from  a  weak  and 
wicked  creature,  and  disputing  the  goodness  and  justice  of 
God,  indicate  a  presumptuous  and  impious  spirit.  The 
commandments  of  a  father  are  not  to  be  disobeyed  and 
neglected,  because  an  infant  child  cannot  discern  their 
fitness.     Much  less,  may  the  commandments  of  the  eternal 


KINDREDSHIP  OF  THE  NATIONS.  177 

and  all- wise  God  be  neglected  and  disobeyed,  till  a  creature 
but  of  yesterday,  and  who  knows  nothing,  shiill  be  satisfied 
concerning  their  fitness. 

The  societies  or  churches  of  those  who  have  themselves 
accepted  Heaven's  pardon,  are  bound,  by  the  Saviour's 
command,  to  proclaim  it  to  every  human  being  to  whom 
they  can  obtain  access.  It  does  not  remain  with  them  to 
reason  about  the  probability  of  other  guilty  rebels  receiving 
it.  For  that  they  are  not.answerable ;  but  they  are  answer- 
able for  the  presumption  of  repressing  it,  or  for  neglecting 
to  promulgate  it,  because  there  are  difficulties  attending  the 
performance  of  their  duty. 

And  what  shall  we  think  of  their  tender  mercies,  if  it 
were  left  to  their  pleasure,  whether  to  tell  of  Heaven's 
pardon  to  a  dying  fellow-criminal  or  not,  when  it  shall  be 
known  that  they  could  do  it  and  ivould  not  ?  However,  I 
appeal  not  to  the  compassion  of  Christians,  in  reference  to 
the  rest  of  the  nations,  but  ground  my  appeal  on  its  being 
an  indispensable  duty  to  send  forth  heralds  of  salvation 
throughout  the  earth,  a  duty  which  no  church  can  inno- 
cently omit. 

As  it  would  be  an  absurd  proposal  for  every  Christian 
man  or  woman,  or  every  family,  to  quit  their  country  and 
their  home,  and  go  forth  to  distant  parts  of  our  own  em- 
pire, or  to  foreign  nations,  to  preach  Christ's  Gospel;  the 
circumstances  of  the  case  suggest  the  necessity  of  co- 
operation, and  of  an  organized  system  for  carrying  into 
effect  the  duty  binding  on  the  churches.  A  few  must  give 
their  personal  services,  and  if  they  have  fortunes,  devote 
these  also,  and  go  forth,  making  the  Gospel  without  charge, 
either  to  the  heathen  or  to  the  churches.  Some  have  done 
so,  would  that  there  were  many  more.  And  others  have 
pursued  their  lawful  secular  callings,  and  thereby  have  been 
enabled  to  do  the  work  of  evangelists  gratuitously;  but 
there  are  faithful  men  and  women,  who  neither  have  pro- 
perty nor  occupation,  by  which  they  can  maintain  them- 
selves whilst  engaged  in  the  Missionary  work,  and  to  sup- 
ply the  wants  of  these,  the  churches  at  home  are  bound  to 
contribute,  according  as  the  Almighty,  in  the  course  of  his 

N 


178  DISCOURSE  XIV. 

gracious  and  righteous  Providence,  may  have  enabled  them. 
And  each  Christian  must  determine  for  him  or  herself  in 
the  sight  of  God,  to  what  extent  they  shall  contribute ;  I 
know  of  no  earthly  authority  that  has  any  right  to  interfere, 
or  to  dictate  on  this  subject.  God  loveth  a  cheerful  giver 
to  his  cause,  and  I  may  add,  without  presumption,  that  no 
gift  proceeding  from  vanity,  or  ostentation,  or  obtained  by 
importunity  or  flattery,  or  that  does  not  proceed  from  a 
principle  of  obedience,  and  gratitude,  and  love  to  God  is 
likely  to  be  acceptable.  Who  is  it  that  giveth  strength  to 
the  strong,  and  wealth  to  the  rich  ?  They  that  serve  God, 
and  they  that  contribute  to  his  cause  in  the  world,  do  but 
give  to  him  of  his  own,  and  we  dare  not  praise  them  and 
flatter  them,  if  they  did  give  a  hundred  fold  more  than 
they  commonly  do.  And  in  as  much  as  the  sacrifice  of 
those  Christians,  who  remain  at  home  and  contribute  of 
their  property,  is  so  small,  compared  with  those  who  give 
their  personal  services  in  foreign  parts,  the  Christians  at 
home  ought  to  lend  their  aid  without  solicitation,  and 
rejoice  to  find  opportunities  of  co-operating  with  those  who 
actually  labour  abroad.  As  the  duty  is  not  laid  on  any 
individual,  by  expi'ess  revelation  from  Heaven,  but  falls  on 
the  churches  in  their  collective  capacity,  all  ought  to  feel 
it;  for  we  are  all  equally  related  to  our  fellow  men  in  re- 
mote parts,  and  are  all  under  equal  obligations  to  our 
Divine  Redeemer.  The  idea  of  obligation  between  Mis- 
sionaries and  Christian  contributors,  J  put  entirely  out  of 
the  case;  for  they  should  all  serve  the  Lord  Christ,  and 
be  anxious  to  fulfil  their  duty  to  their  neighbour;  but  if  I 
were  to  admit  the  notion  of  reciprocal  obligation,  I  would 
be  inclined  to  say,  that  there  is  most  on  the  side  of  Chris- 
tian contributors,  who  are  indebted  to  the  men  who  enable 
them,  by  personal  services,  to  aid  Christ's  cause  in  the 
world.  However,  I  will  not  dwell  on  such  a  theme  as  this. 
The  nations  which  have  not  yet  received  the  religion  of 
Jesus,  are  very  numerous,  and  their  state  and  circum- 
stances very  various;  and  therefore,  the  means  employed 
to  convey  to  them  divine  truth,  should  be  appropriate, 
gnd    accommodated    to    their    particular    circumstances. 


KINDREDSHIP  OF  THE  NATIONS.  179 

The  great  object  of  Christian  Missions,  is  to  proclaim  the 
mercy  of  God  to  guilty  creatures — t,  e.  to  preach  Christ's 
Gospel,  and  with  it,  the  whole  of  revealed  religion: — it  is 
to  convey  divine  truth,  as  revealed  in  the  Sacred  Scrip- 
tures, to  the  human  mind.  Now,  the  means  of  doing  this 
are  not  all  equally  applicable  in  all  cases ;  but  yet  some 
means  may  be  used  in  every  case. 

In  the  united  kingdom,  where  Christianity  has  long 
been  introduced,  and  where  the  people  generally  receive 
the  fundamental  truths  of  the  existence  of  one  great  Su- 
preme God,  the  creator,  preserver,  and  final  judge  of  men, 
and  where  Christian  teachers  can  convey  instruction  in 
their  mother  tongue,  public  preaching  is  a  very  efficient 
means  of  conveying  divine  truth  to  the  human  mind. 

But,  in  a  newly  occupied  region,  where  Christianity  is 
unknown,  and  where  there  are  no  admitted  truths  on  which 
to  build  a  superstructure  of  reproof,  advice,  or  consolation ; 
and  where  the  teacher  is  a  foreign  Missionary,  and  speaks 
but  imperfectly  the  language  of  the  people  to  be  instructed; 
this  practice  of  public  preaching  does  not  apply  so  well. 
Schools  and  conversations  are  more  appropriate  means ; 
or  some  institution  of  a  collegiate  nature,  where  native 
students  may  be  kept  for  years  together,  and  receive  daily 
instruction  in  Christian  principles,  that  they  may  subse- 
quently go  forth  and  teach  their  own  people,  whose  opinions 
and  prejudices,  and  errors,  and  vices,  they  are  more  fami- 
liarly acquainted  with,  and  can  speak  more  pointedly  to, 
than  most  foreign  missionaries  ever  can.  And  there  are 
some  nations  in  which  the  governments  will  not  allow  the 
public  preaching  of  foreigners,  and  where  more  private 
means  of  conveying  the  Gospel  to  men's  understandings 
and  hearts  must  be  employed. 

Further,  in  countries  where  letters  are  known  and  books 
abound,  and  where  there  exists  a  taste  for  reading,  the 
press  is  a  most  efficient  means  of  proclaiming  the  Gospel; 
but  it  is  one  which  does  not  apply  to  unlettered  and  igno- 
rant tribes  of  men.  To  China,  Japan,  Corea,  Loo-choo, 
and  Cochinchina,  in  all  of  which  places  the  Chinese  lan- 
guage is  read,  translations  of  the  Sacred  Scriptures,  and  the 

n2 


180  DISCOURSE    XIV. 

multiplication  of  appropriate  Christian  books,  afford  facili- 
ties of  conveying  divine  truth  to  men,  which  cannot  be 
employed  amongst  many  of  the  people  of  Africa  and  other 
regions  where  letters  are  not  known. 

Thus  it  will  appear,  that  male  and  female  schools,  cate- 
chists,  collegiate  institutions,  preachers,  translators,  the 
writers  of  good  books,  may  all,  under  different  circumstances, 
be  employed  and  co-operate  in  evangelizing  the  world. 
In  this  great  harvest  there  are,  as  yet,  but  few  labourers  ; 
and  it  is  incumbent  on  the  churches,  to  pray  the  Lord 
of  the  harvest  to  thrust  forth  labourers  into  the  harvest ; 
and,  with  their  prayers,  to  join  their  efforts  to  qualify  fit 
agents,  to  afford  them  the  means  of  going  to  distant  re- 
gions, and  assist  them  when  there,  till  in  each  country  the 
inhabitants  themselves  shall  be  able  to  teach  each  other, 
and  not  require  foreign  supplies :  when  the  period  which 
prophecy  authorizes  us  to  hope  for  shall  have  arrived, 
when  it  shall  be  no  longer  necessary  to  say  to  each  other, 
Know  the  Lord,  for  all  shall  know  him  from  the  least  even 
to  the  greatest. 

Of  those  who  desire  the  enlargement  of  the  Redeemer's 
kingdom,  a  much  larger  proportion  should  devote  them- 
selves to  those  regions  of  the  world  which  are,  as  yet,  so  ill 
supplied,  both  amongst  the  uncivilized  and  the  cultivated 
nations  of  men ;  and  this  will  require  proportionably 
greater  effort  amongst  the  Christians  who  remain  at  home  ; 
not  onl)'-  in  contributing  of  their  property,  but  also  in 
associating  for  direct  encouragement  of  the  several  mis- 
sions, as  circumstances  may  lead  their  attention  to  one  or 
another  of  them.  But  this  will  not  be  done  till  Christians 
see  it  to  be  a  more  serious  dutj^  than  they  do  at  present — a 
duty,  for  the  performance  or  om.ission  of  which  they  must 
be  accountable  at  the  great  day  of  judgment.  At  present, 
Christians  view  it  more  as  matter  of  taste  than  of  duty.  If 
they  take  a  fancy  to  assist  missions,  well ;  if  they  do  not 
feel  so  inclined,  they  think  it  also  well. 

But  seeing  all  mankind  are  related  to  each  other,  not 
only  neighbours,  but  brethren ;  may  the  divine  precept,  to 
love  our  neighbour  and  our  brother,  be  violated  and  disre- 


KlNDREDSHiP  OF  THE  NATIONS.  181 

garded  without  guilt  ?  Is  it  an  innocent  thing  to  render  void 
the  comniandinents  of  God?  or  attend  to  them,  or  neglect 
them,  as  may  suit  our  taste  and  fancy  ?  Let  us  endeavour  to 
view  affairs  of  duty,  with  that  seriousness  of  mind  that  we 
shall  see  to  be  right,  when  we  endeavour  to  realize  our  appear- 
ance before  the  judgment  seat  of  Christ.  The  present  life 
is  a  period  of  labour  and  of  service ;  and  if  our  duties  be 
slurred  over  now  in  a  spirit  of  carelessness  and  indifference, 
instead  of  being  honestly  and  faithfully  performed  to  our 
fellow  creatures,  how  can  we  expect  that  the  Omniscient 
Judge  will  say  to  us — Well  done  good  and  faithful  servant? 
Many  persons,  who  seem  very  pious  people,  spend  too 
much  on  the  comforts  and  elegancies  of  life,  and  too  little 
on  their  Saviour's  cause.  I  am  not  endeavouring  to  incul- 
cate any  thing  extravagant  and  outrageous  ;  but  a  plain, 
palpable,  common-sense  Christian  duty,  manifestly  deduced 
from  all  our  Christian  principles,  and  the  generally  ac- 
knowledged truths  of  our  holy  religion.  I  inculcate  uni- 
versal philanthropy,  not  existing  as  a  merely  visionary 
sentiment,  but  embodied  in  real  acts  of  substantial  good ; 
and  the  good  to  which  we  now  allude,  as  you  Christians 
know,  is  above  all  price,  for  the  redemption  of  the  soul  is 
infinitely  precious ;  and  if  a  soul  die  in  its  iniquity,  through 
the  neglect  of  Christian  churches,  it,  indeed,  because  of  its 
iniquity,  suffers  death  justly;  but  still,  in  another  respect, 
its  blood  is  chargeable  on  them. 

These,  my  brethren,  are  awful  considerations,  arising 
out  of  the  scriptui'al  doctrine  of  the  kindredship,  or  con- 
sanguinity of  mankind,  and  other  collateral  truths  of  divine 
revelation.  A  flippant  spirit  of  selfishness,  or  laboured  dis- 
sertations about  the  locality  of  Christian  effort,  may  deride 
doctrines  which  impose  duties  that  bear  upon  all  mankind; 
but  with  the  Bible  in  our  hands,  and  sound  ratiocination 
founded  on  the  Bible,  I  see  no  ground  for  derision,  when 
the  welfare  of  mankind  is  the  subject  of  conference,  or  of 
expostulation.  Some  good  people  like  not  the  generality 
of  our  views,  and  would  confine  us  at  home  entirely ;  not 
only  to  the  British  dominions,  but  almost  to  the  very  street 
in  which  we  happen  to  dwell.     Now,  if  there  were  Chris- 


182  DISCOURSE   XIV. 

tian  men  resident  in  every  street  in  the  woi'ld,  we  could 
see  a  propriety  in  every  one  confining  his  attention  to  his 
own  street ;  but  this  is  not  the  case,  and  therefore  we  must 
remind  the  Christians,  that  God  has  made  of  one  blood  all 
nations  of  men ;  and  that,  therefore,  all  the  duties  arising 
out  of  kindredship  or  brotherhood,  are  binding  upon  them. 
Say  not  then  with  the  sullen  frown  and  rebellious  mood 
of  murderous  Cain,  "  Am  I  my  brother's  keeper?"  for  this 
speech  breathes,  at  the  same  moment,  cruelty  and  impiety: 
rather  say,  I  will  love  him  as  myself,  and  strain  every  nerve 
to  do  him  good,  for  his  own  sake,  for  our  heavenly  Father's 
sake,  and  for  God  our  Saviour's  sake.     Amen  !  Be  it  so! 

"  Behold  the  mountain  of  tlie  Lord 

In  latter  days  shall  rise 
On  mountain  tops  above  the  hills, 

And  draw  the  wondering  eyes. 
To  this  the  joyful  nations  round, 

All  tribes  and  tongues  shall  flow ; 
Up  to  the  hill  of  God,  they'll  say, 

And  to  his  house  we'll  go. 

"  The  beam  that  shines  from  Sion  hill 

Shall  lighten  every  land  ; 
The  King  who  reigns  in  Salem's  tow'rs 

Shall  all  the  world  command. 
Among  the  nations  he  shall  judge; 

His  judgments  truth  shall  guide  ; 
His  sceptre  shall  protect  the  just, 

And  quell  the  sinner's  pride. 

"  No  strife  shall  rage,  nor  hostile  feuds 

Disturb  those  peaceful  years ; 
To  ploughshares  men  shall  beat  their  swords, 

To  pruning-hooks  their  spears. 
No  longer  hosts  encountering  hosts 

Shall  crowds  of  slain  deplore  ; 
They  hang  the  trumpet  in  the  hall, 

And  study  war  no  more. 

"  Come  then,  O  house  of  Jacob !  cotne 
To  worship  at  his  shrine ; 
And,  walking  in  the  light  of  God, 
With  holy  beauties  shine." 


DISCOURSB5    XV. 

DELIVERED    AT    BRISTOL    MISSIONARY    ANNIVERSARY,    AUGtSr   2,    1824. 


INTRODUCTION. 

[My  Christian  Friends,  your  preacher  for  this  evening  is  not, 
in  ordinary  cases,  fond  of  apologies,  and  should  not  now  make 
any,  did  he  not  think  that  justice  to  you  and  to  himself  required  it. 
It  is  generally  known,  by  those  who  attend  meetings  like  the 
present,  that  he  has  been  long  in  a  distant  country,  occupied 
chiefly  in  philological  labours,  and  the  exceptions  are  so  few,  he 
may  say  he  never  preached.  That  your  edification  may  not  be 
hindered  by  disappointment  this  evening,  he  states  the  fact. 
Beside,  on  this  anniversary,  the  subject  of  missions  has  been 
thrice  advocated,  and  the  claims  thereof  so  powerfully  argued; 
and  the  difficulties  thereof  so  well  illustrated ;  and  the  final 
success  thereof  so  scripturally  exhibited,  that  nothing  remains  to 
be  said.  All  that  preachers  on  this  occasion  can  now  do  is, 
but  to  reiterate  truths  similar  to  those  which  have  already  been 
addressed  to  you.] 


THE   NATIONS    SHALL   RENOUNCE  LIES  AND 
VANITIES. 


Jeremiah,  xvi.  19. 

"  0  Lord,  my  strength,  and  my  fortress,  and  my  refuge,  in  the 
day  of  ajffiiction.  The  Gentiles  shall  come  unto  thee  from 
the  ends  of  the  earth,  and  shall  say,  '  Surely  our  fathers  have 
inherited  lies,  vanity,  and  things  ivherein  there  is  no  profit.'" 

W  iTHOUT  a  minute  enquiry,  on  this  occasion,  into  the 
connection  in  which  this  passage  of  Sacred  Writ  stands, 
we  deduce  from  it  the  three  following  propositions : — 


184  DISCOURSE   XV. 

First.  That  the  idols  of  the  nations,  are  false,  vain,  and 
useless. 

Secondly.  That  the  most  remote  nations  shall  eventually 
be  convinced  that  the  idols  of  their  fathers 
are  false,  and  shall  abandon  them :  and 

Thirdly.  That  the  worshippers  of  the  true  God  have, 
therefore,  every  encouragement  to  use  diligent- 
ly, suitable  means  to  turn  the  nations  from  their 
idolatry,  looking  to  God  as  their  strength. 

The  first  of  these  propositions  requires  not  here  any 
laboured  proof.     Amongst  us  it  is  now  universally  acknow- 
ledged, that  our  fathers,  who  in  former  ages  worshipped 
idols,  inherited  only  lies,  vanity,  and  things  wherein  there 
is  no  profit.     But  there  are  hundreds  of  millions  of  our 
fellow   creatures,   who   follow   implicitly  their   idolatrous 
fathers,  and  are  not  convinced  of  the  vanity  of  idols,  in  the 
literal  sense  of  the  expression ;  and  of  the  manifold  super- 
stitious, foolish,    and  sometimes  cruel  usages,   connected 
with  them.     The  idols  of  ancient  Greece,  and  Rome,  and 
Britain,  have  perished  from  under  the  heavens,  and  have 
been  swept  from  the  face  of  the  earth;  but  in  various  other 
parts  of  the  world  idols  still  remain  in  unnumbered  multi- 
tudes ;  not  only  amongst  tribes  of  men,  who  may  with  truth 
be  called  uncivilized  and  savage,  but  also  among  hundreds 
of  millions  to  whom  these  terms  cannot  with  truth  be  ap- 
plied ;  for  it  is  a  misuse  of  terms  to  call  the  inhabitants  of 
India  and  China  uncivilized.  Their  difference  from  civilized 
Europe,  consists  wholly  in  their  being  unchristianized.    To 
civilize    people,  is,    (according  to  authorities,)  to  reclaim 
them  from  savageness '  and  brutality ;  from  what  is  coarse 
and  rude,  to  polish  their  manners,  and  so  forth.     Now  the 
fact  is,  that  in  China,  for  example,  there  is  quite  as  much 
mildness  and  civility  in  the  intercourse  of  human  beings,  as 
in  Europe,  and  sometimes  more.     And  men's  actions  are  as 
much  regulated  by  law  and  by  etiquette,  and  so  are  as  much 
polished,  as  in  any  nation  they  can  be,  till  Christianity  re- 
generates and  purities  the  heart,  and  fills  it  with  love  to 
God  and  man,  and  diffuses  abroad,  amongst  all  ranks,  some- 


LIES  AND  VANITIES  TO  BE  RENOUNCED.      1^6 

thing  more  humane  than  human  nature  ever  attains  to, 
without  Christianity.  Were  Greece  and  Rome  civilized 
befoi'e  they  were  christianized  ?  It  is  the  universal  opinion 
that  they  were.  But  did  their  civilization  elevate  them 
even  to  pure  deism,  as  it  is  called,  and  drive  away  their 
dumb  idols  !  I  believe  there  is  no  evidence  that  it  did;  nor 
has  civilization  done  so  in  India  or  China ;  nor  does  past 
experience  authorize  the  hope  that  civilization  will  ever 
overthrow  idolatry,  or  turn  men  from  Satan  and  demons, 
and  lying  vanities,  and  foolish  superstitions,  to  the  living 
and  true  God.  It  is  idle  in  some  advocates  of  Missions, 
and  others  not  altogether  hostile  to  them,  to  cry  out, 
"  First  civilize,  and  then  christianize  j  for  civilization  may, 
and  does  exist  without  Christianity  ;"  it  has  existed,  and 
does  at  this  day  exist,  with  the  most  gross  and  vulgar  idolatry. 
It  is  revealed  religion  alone,  whether  as  in  the  Jewish  dis- 
pensation, or  under  the  Christian  system,  or  that  partly 
derived  from  both,  viz.  Mahomedanism,  that  has  ever  over- 
thrown idolatry.  Art,  and  science,  and  civilization,  never 
have,  by  themselves,  turned  men  from  superstitious  idolatry 
to  the  worship  of  God.  Not  to  refer  to  the  overthrow  of 
idolatry  in  the  ancient  European  pagan  world,  v/hich  was 
effected  by  Christianity;  the  existing  case  of  the  uncivi- 
lized, illiterate,  South  Sea  Islands,  having  cast  their  idols  to 
the  moles  and  the  bats,  whilst  civilized  China,  with  all  its 
ancient  and  modern  literature,  retains  them,  is  very  strongly 
in  point  to  prove  our  doctrine.  In  China,  there  is  not  a 
street,  nor  a  shop,  nor  a  palace,  nor  a  hovel,  nor  a  college, 
nor  a  poor  fisherman's  boat,  that  has  not  an  idol;  a  carved 
image  of  wood,  or  a  porcelain  goddess,  or  a  molten  divinity 
of  clay,  or  a  literary  god  of  bronze,  or  a  stone  idol  cut  by 
the  mason,  or  a  rude  unfashioned  piece  of  rock.  The 
literary  disciples  of  Confucius,  who  doubt  the  existence  of 
demons,  and  who  deny  a  future  state  in  which  the  human 
spirit  either  enjoys  or  suffers,  still  kneel  down  to  the  image 
of  their  master,  or  worship  a  scroll  with  the  shadow  of  a 
man,  and  so  seem,  however  paradoxical  it  may  appear,  a 
sort  of  idolatrous  atheists;  but  to  the  most  High  God,  who 


186  DISCOURSE    XV. 

created  the  universe,  the  Lord  of  heaven  and  earth, — so 
partial  is  the  exception,  it  may  safely  be  affirmed,  no  altar 
is  erected  in  China  or  in  Corea,  in  Japan  or  Cochinchina. 
And  together  with  their  false  gods,  there  goes  along  an 
immense  host  of  superstitious  usages,  and  vain  con- 
ceits, and  false  hopes,  and  false  fears;  and  to  support 
the  one,  and  to  allay  the  other,  an  innumerable  mul- 
titude of  things  that  cannot  profit,  are  invented  and 
practised.  The  minute  detail  of  these  fooleries  may 
amuse  curiosity,  but  cannot  be  of  any  material  use.  It  is 
a  condition  of  human  nature  to  be  deeply  lamented,  and  the 
more  that  man  is  restored  to  the  knowledge  and  the  image 
of  God,  the  more  he  will  lament  it.  Men  who  possess  the 
Christian  soul  of  Paul,  will  feel  their  spirits  stirred  in  them, 
when  they  behold  cities  and  nations  wholly  given  to  idola- 
try ;  but  the  mere  man  of  this  world,  or  the  well-educated 
and  scientific  sceptic,  in  India  or  China,  sees  nothing  to 
lament  in  it;  nor,  to  remove  this  idolatry,  or  elevate  the 
condition  of  the  human  soul,  does  he  consider  an  object 
worthy  of  his  attention  or  care. 

For  it  is  not  the  idolaters  alone  who  inherit  from  their 
fathers  lies,  vanity,  and  opinions  which  cannot  profit ;  these 
are  often  found  even  after  idolatry  has  been  thrown  aside. 
False  opinions  concerning  the  Divine  Being  and  his  moral 
government  assume,  by  the  influence  of  the  spirit  of  de- 
lusion, an  endless  variety  of  forms,  which,  if  left  to  them- 
selves, become,  in  every  succeeding  generation,  more  ri- 
vetted  in  the  human  mind,  by  the  veneration  which  we 
are  taught  to  have  for  our  fathers.  That  we  should  follow 
our  fathers,  is  a  doctrine  sometimes  inculcated  by  Chris- 
tian advocates  ;  but  when  transported  to  the  Missionary  in 
Pagan  lands,  where  it  is  also  inculcated,  it  makes  directly 
against  his  Christianity. 

"  You  conceited  young  man,"  said  an  aged  Chinese 
father,  to  his  now  Christian  son,  "  do  you  think  yourself 
wiser  than  your  father,  and  wiser  than  the  emperor,  and  all 
the  mandarins?  Begone,  thou  fool,  and  adhere  to  the  re- 
ligion of  thy  fathers,  who  were  wiser  and  more  ancient,  and 


LIES  AND  VANITIES  TO  BE  RENOUNCED-        187 

had  more  sages  sprung  up  amongst  them  in  this  thy  native 
and  heaven-favoured  land,  than  all  the  Europeans  from 
vehence  this  new  religion  came." 

The  young  man,  however,  who  was  situated,  in  respect 
of  Judea,  at  the  ends  of  the  earth,  was  convinced  that  his 
father,  and  his  father's  fathers,  had  for  many  centuries  in- 
hei'ited  lies,  vanity,  and  things  wherein  there  is  no  profit, 
and  he  remained  firm  to  his  Christianity,  and  was  kind  to 
his  aged  father,  and  contributed  to  the  old  man's  comfort 
and  ease,  mourning  only  for  the  hardness  of  his  heart,  that 
would  not,  whilst  advocating  the  rights  of  a  father  on 
earth,  submit  to  our  Almighty  Father  in  heaven.  The  pro- 
phesy of  our  text  was  fulfilled,  as  it  had  been  in  millions 
of  instances  before,  and  as  it  will  continue  to  be  till  the 
end  of  time.  For,  as  we  observed  in  the  second  place,  it  is 
certain,  because, 

II.  God  has  said  it — or  as  the  scripture  phrase  is.  He 
hath  promised  it.  The  nations  shall  abandon  their  dumb 
idols,  their  lies,  vanities,  and  useless  superstitions.  This 
prophesy  has  been  gradually  fulfilling  in  every  age  since 
Jeremiah  lived.  Nations  the  most  powerful,  and  amongst 
the  most  ancient,  have  relinquished  their  beloved  idols,  and 
abandoned  their  priests  and  their  sorcerers,  and  the  re- 
ligion of  their  fathers ;  and  why  may  not  those  that  yet 
remain  idolatrous  be  hereafter  converted  ?  Has  the  Gospel 
lost  its  power  ?  is  the  Lord's  arm  shortened,  that  he  cannot 
save?  Cannot  the  Holy  Spirit  of  God  quicken  those  that 
are  dead  in  trespasses  and  sins  ?  These  questions  we  put 
to  the  Christians.  To  the  sceptic,  we  maintain  that  the 
nature  of  man  is  substuatially  the  same  all  over  the  world ; 
and  since  revealed  religion  has  produced  certain  effects, 
wherever  it  has  been  made  fully  known,  it  is  fair  to  expect 
similar  effects  from  it  in  future.  But  to  the  Christian,  we 
adhere  to  the  ground  given  us  in  our  text ;  the  divine  pro- 
mise. 

By  the  mouth  of  his  holy  prophet  here,  and  by  various 
prophets  in  other  parts  of  the  Sacred  Pages,  we  are  assured 


188  DISCOURSE   XV. 

the   Gentiles  shall  come  from  the  ends  of  the  earth,  and 
renounce  their  idols,  which  their  fathers  had  worshipped, 
and  the  lies  and  the  vanities  to  which  they  had  devoted  them- 
selves.    Men  may  bring  forward,  in  proud  array,  a  thou- 
sand difficulties,  and  scare  us  with  tales  of  Indian  caste, 
and  Asiatic  unchangeableness,  and  magnify  a  million-fold, 
the  real  difficulties.     The   Christian  knows  that  God  is 
almighty,   and    possesses  infinite   resources;    and  human 
beings  all  round  the  world  are  his  creatures,  and  his  word  is 
faithful  and  true,  and  never  has,  nor  ever  will  fail  of  being 
accomplished ;  and  therefore  the  nations  shall  come  from 
the  ends  of  the  earth,  and  abandon  their  idols.     The  Lord 
God  omnipotent  reigneth,  and  his  kingdom  ruleth  over  all. 
His  almighty  power  can  change  the  hearts  of  kings  and 
rulers,  can  level  mountains  and  raise  vallies ;  can  make  all 
his  mountains  a  way,  and  cause  his  high  ways  to  be  exalted. 
And  then  willing  converts  shall  come  from  far;  and  lo! 
these  from  the  north  and  from  the  west,  and  those  from 
**  the  land  of  Sinbn,"  which  last  name  some  interpret  of 
Sina,  or  China. 

'  But  if  the  Almighty  has  promised  the  consummation 
you  anticipate,  (says  an  objector,)  no  doubt  he  will  him- 
self accomplish  it;  he  does  not  require  man's  help.  We 
know  well  that  Heaven  can,  by  a  miracle,  convert  the 
nations,  and  it  will  never  be  done  till  he  does  effect  it  in  a 
miraculous  manner,' 

To  this  we  answer,  that  if  by  a  "  miraculous  manner," 
be  intended  a  change  of  sentiment  and  heart,  effected  with- 
out divine  tmth  being  conveyed  to  the  understanding  and 
conscience;  we  deny  that  such  has  heretofore  been  the 
proceeding  of  Divine  Providence,  :ind  tlierefore  it  is  not  to 
be  expected  in  time  future.  And  we  affirm,  that  in  time 
past,  individuals  and  nations  have  been  turned  from  their 
lying  vanities,  by  the  truths  of  Christ's  Gospel,  addressed 
in  various  ways  to  the  understanding  and  affections  of  men; 
and  that  there  is  a  standing  order  given  by  the  Redeemer, 
to  continue  such  means,  till  all  the  kingdoms  of  this  world 
shall  become  the  kingdoms  of  our  Lord  Jesus  Christ.     We 


LIES  AND  VANITIES  TO  BE  RENOUNCED.      189 

argue,  that  the  intimation  of  Heaven's  final  intention,  is  a 
reason  why  Christian  churches  should  use  means  ;  for  God 
is  pleased,  in  the  general  government  of  the  world,  both 
physical  and  moral,  to  use  means  to  effect  the  thing  finally 
intended.  If  Heaven  had  not  revealed  that  the  nations 
should  abandon,  at  some  period,  the  lies  and  vanities  of 
their  fathers ;  the  language  of  adversaries,  who  affirm,  that 
Heaven  is  pleased  witli  all  the  various  forms  of  idol- 
worship,  and  that  the  uncalled  for  interference  of  the  busy 
Christian  zealots,  is  a  nuisance  in  the  earth,  would  have 
had  a  specious  appearance  of  truth.  And  certainly  there 
would  be  little  encouragement  to  use  means  to  effect  a 
change,  which,  perhaps.  Heaven  never  intended  should  take 
place.  But  as  the  matter  now  stands,  we  know  God  de- 
signs, that  eventually  the  Gentilee  from  the  ends  of  the 
earth  shall  come  to  him,  and  shall  say — Surely  our  fathers 
have  inherited  lies,  vanity,  and  things  xvherein  there  is  no 
profit.  Shall  man  make  gods  ?  they  shall  be  astonished  at 
the  absurdity,  and  reject  the  idols  with  scorn  and  abhor- 
rence, in  spite  of  prejudice  and  caste,  and  the  ancient  vene- 
ration of  their  sires.  Let  the  Christian  churches,  therefore, 
use  diligently  scriptural  means  to  convey  Christ's  Gospel 
to  the  Gaitiles,  even  to  the  emls  of  tlie  earth. 

III.  Now,  as  the  church  is  the  human  agent  in  this  great 
work,  and  must  employ  the  means  we  were  to  speak  of  in 
the  third  place,  I  will  give  my  sentiments  concerning  it. 
The  church  of  our  Lord  Jesus  Christ  is  one  to  him,  and  he 
knows  every  member  of  it;  but  to  the  human  eye,  it  is 
made  up  of  many  parts.  And  in  this  church,  this  ecclesia^ 
or  assembly,  as  visible  to  the  human  eye,  there  ai-e,  it  is  to 
be  feared,  many  persons  not  true  members  of  it ;  and  who 
can  be  distinguished,  cei'tainly,  only  by  the  divine  eye  of  our 
Redeemer,  who  is  the  Head,  the  President,  (if  I  may  so 
speak,)  of  this  assembly  or  church.  Like  a  field  of  corn,  it 
contains  good  grain,  and  here  and  thei'e,  mixed  among  the 
good  grain,  some  noxious  or  useless  weeds,  which  the  dis- 
cerning eye  of  the  husbandman  can  easily  distinguish.  It 
is  not   expedient,   whilst  growing  up,  to    separate  them. 


190  DISCOURSE    XV. 

because,  when  eradicating  the  weeds,  the  good  grain  would 
be  liable  to  injury.  They  must  grow  together  till  the 
harvest,  and  then  they  shall  be  separated  for  ever.  The 
idea,  therefore,  of  a  perfectly  pure  church  on  earth  does 
not  seem  scriptural :  and  let  not  members  of  churches 
take  for  granted,  that  their  being  so,  necessarily  implies, 
that  they  are  true  members  of  Christ's  body.  There  is  a 
danger  that  those  who  try  to  make  their  churches  as  pure 
as  possible,  should  instil  the  dangerous  error,  which  has 
just  been  noticed  ;  viz.  that  every  member  of  their  church 
is  really  converted. 

There  we  leave  the  hint  in  passing,  and  remark,  that 
by  the  phrase,  "  the  Church,"  in  this  discourse,  is  not 
meant  any  section  of  professed  Christians  throughout  the 
world ;  or  in  any  country,  whether  great  or  small ;  whe- 
ther connected  or  unconnected  with  any  government,  in 
any  quarter  of  the  world :  for  we  believe  that  the  church 
of  Christ,  of  which  we  speak,  is  not  confined  to  any  nation  ; 
but  is  placed  amongst  the  nations,  for  the  good  of  man- 
kind, irrespective  of  political  or  geographical  distinctions ; 
and  that  her  efforts  should  embrace  the  tvhole  world,  with- 
out the  narrowness  of  feudal  bigotry,  or  pagan-derived 
notions  of  patriotism.  God's  world  is  the  Christian's 
country ;  and  he  should  feel  none  of  those  violent  partialities 
for  particular  spots  of  his  heavenly  Father's  territory  ;  nor 
any  of  those  malevolent  antipathies  to  other  regions  than 
those  in  which  he  was  born,  which  are  so  generally  felt 
by  men  who  know  not  God,  and  still  considered  amiable 
or  pardonable  in  those  that  do.  Now,  since  the  church  of 
Christ  is,  as  we  believe,  set  in  the  midst  of  the  nations,  for 
the  benefit  of  the  whole  world,  she  should  proportion  her 
efforts  more  equally  than  she  has  heretofore  done,  accord- 
ing to  the  wants  and  necessities  (of  a  moral  and  religious 
nature)  which  exist  in  different  parts  of  the  world.  She 
has,  it  is  to  be  feared,  become  too  much  nationalized  and 
entangled  with  the  politics  of  the  several  European  go- 
vernments ;  and  has  imbibed  the  idea,  that  her  exertions, 
and  her  cares,  are  to  be  narrowed  or  extended  by  the  poli- 
tical limits  of  the  several  nations,  where  her  members  re- 


LIES  AND  VANITIES  TO  BE  RENOUNCED.       191 

side  ;  and  so  she  has  been  led  to  neglect,  or  perform  very 
carelessly  her  duty  to  the  rest  of  the  nations  ;  and  has  not 
communicated  to  them  Christ's  Gospel.  I  have  spoken 
of  the  church  as  one ;  but  if  we  consider  her,  as  the  truth 
requires,  made  up  of  many  local  churches,  or  assemblies, 
or  congregations  of  God's  faithful  people,  and  use  the  term 
church  in  the  plural,  our  reasoning  will  be  the  same.  Even 
in  this  day  of  missions,  the  churches,  whether  national  or 
not  national,  do  not  proportion  their  efforts,  in  that  equi- 
table degree  which  the  necessities  of  our  Father's  world 
require;  and  the  churches  cannot  in  justice  claim  the  cha- 
racter of  good  stewards  of  Christ's  mysteries,  nor  of 
obedient  soldiers  of  the  Captain  of  salvation,  nor  of  loyal 
subjects  of  Zion's  King,  for  they  have  not  promulgated  those 
mysteries,  nor  obeyed  the  orders  given,  nor  sought  to 
enlarge  the  kingdom.  Your  preacher  this  day  appears 
amongst  you  as  a  representative  of  Eastern  Asia ;  and 
knowing,  as  I  do,  the  command  of  God  our  Saviour  to  the 
churches,  to  make  known  the  Gospel  to  every  human 
creature;  I  am  astonished  to  find  Christians  so  often 
referring  all  their  missionary  efforts  to  charity,  in  the 
ordinary  sense  of  that  term.  A  missionary  sermon,  is  a 
charity  sermon.  Now  the  churches  cannot  conceal  it  from 
us,  that  Heaven  has  made  it  their  solemn  duty  to  proclaim 
the  Gospel  to  the  ends  of  the  earth ;  and  if  they  thought 
rightly,  they  would  feel  as  Paul  did,  when  he  said,  "  Wo 
to  me,  if  I  preach  not  the  Gospel."  Yes  !  were  matters 
as  they  ought  to  be,  we  should  hear  from  the  bench  of 
English  Bishops,  and  from  the  Scotch  General  Assembly, 
as  well  as  from  every  Pastor  of  congregational  churches, 
thoughout  the  land,  a  sincere  confession — "  Wo  to  us,  if 
we  assist  not  to  proclaim  Christ's  Gospel  to  the  ends  of  the 
earth" 

Charity  indeed  !  Here  is  a  world  of  guilty  rebels ;  and 
the  world's  god  has  put  into"  the  hands  of  men,  pardoned 
and  saved  by  mercy,  a  proclamation  of  mercy  and  pardon 
to  all  who  will  accept  of  it ;  and  has  given  a  solemn  in- 
junction to  go  and  proclaim  it,  to  the  ends  of  the  earth — 
to  every  creature — to  each  rebel ;   and  these  pardoned  re- 


192  DISCOURSE  XV. 

bels  think  it,  in  themselves,  a  chanty  to  do  so :  and  this 
proclamation  has  been  in  their  possession  eighteen  cen- 
turies, and  yet  one  half  of  manldnd  has  even  now  scarcely 
heard  distinctly  of  it ;  so  indolently  and  carelessly  have 
successive  generations  done  their  duty.  And  there  are 
professing  Christians  in  our  land,  and  ministers  of  Christ's 
religion,  who  think  they  have  nothing  at  all  to  do  with 
Christian  missions,  which  are  designed  to  proclaim  this 
divine  mercy,  to  the  ends  of  the  earth  :  and  who  think  that 
the  Lord's  servants  must  all  of  them  stay  in  their  native 
country ;  and  that  when  Heaven  chooses.  Heaven  will 
convert  the  rest  of  the  nations  by  a  miracle.  But  alas !  how 
impious  and  rebellious  this  language,  which  is  every  day 
heard  !  how  insulting  to  common  sense  ! 

But,  perha,ps,  say  some,  the  Gentiles  at  the  ends  of  the 
earth  will  not  thank  us  for  our  message.  Thauk  us  !  their 
reception,  or  non-reception  of  the  message,  their  gratitude  or 
ingratitude,  are  not  chargeable  on  us,  nor  are  they  the  rule 
of  our  duty.  It  is  ours  to  obey  the  King's  command ;  to  go 
and  proclaim  it.  But  then,  says  the  spiritual  casuist,  we 
shall  make  their  case  worse.  They  had  better  never  hear  of 
mercy  than  reject  it;  and  therefore  we  had  better  not  go 
and  proclaim  it.  Oh !  how  shocking  the  presumption  and 
self-conceit  of  spiritual  pride.  It  is  assumed  by  this  objec- 
tor, that  man's  tender  mercies  are  greater  than  God's — how 
blasphemous!  The  objector  assumes,  that  he  is  wiser  than 
God;  and  disobedience  to  Heaven  is  justified  by  the  assump- 
tion of  being  more  merciful,  as  well  as  wiser  than  the  God 
of  mercy,  and  than  He,  who  is  the  infinitely  wise  God  ! 
When  driven  from  this  ground,  the  caviller  next  comes 
forward,  and  asks,  if  we  would  have  every  body  become 
Missionaries,  and  form  a  crusade,  in  the  ridiculous  sense 
of  that  term,  and  desert  our  native  land  ?  and  he  asserts, 
that  there  is  work  enough  to  be  done  at  home.  There  are 
plenty  of  pagans  at  home.  And  a  Principal  of  a  university 
will  tell  us  not  to  give  a  shilling  to  foreign  missions,  till 
all  the  work  is  done  at  home.     Now, 

I  have  endeavoured  to  prove,  that  Christ's  church  on 
earth  is  not  limited  to  any  political  government,  the  extent 


LIES  AND  VANITIES  TO  BE  RENOUNCED.       193 

of  which  is  what  people  commonly  call  home.  The 
homes  of  an  Englishman,  Scotchman,  and  Irishman,  were 
once  very  diflfetent ;  and  under  that  opinion,  they  were 
something  worse  than  careless  about  each  other — they  often 
thought  it  meritorioi;s  to  hate  each  other  :  and  they  called 
this  malevolent  feeling  an  m- dent  patriotism.  But  now,  in 
reference  to  such  matters  as  we  speak  of,  any  part  of  our 
united  kingdom  is  considered  home:  and  even  India, 
though  not  called  home,  is  allowed  to  have  a  claim,  as 
being  filled  with  fellow- subjects.  But  has  the  great  Head 
of  the  Church,  either  by  th  e  letter,  or  spirit,  or  scope  of 
any  thing  that  he  or  his  apostles  taught,  ever  counte- 
nanced the  idea,  that  the  Church  on  earth  shall  thus  confine, 
by  political  limits,  her  attention  and  her  care  ?  Did  the 
principles  or  practice  of  the  apostles  countenance  this  idea  ? 
The  peculiar  attention  paid  to  Judea  by  our  Saviour  and 
his  apostles,  was  not  on  the  ground  of  that  being  their 
native  country ;  but  on  the  ground  of  the  inhabitants  of 
that  country  having  been  heretofore  God's  peculiar  people  ; 
in  which  circumstance,  they  were  not  to  have,  and  have 
not,  any  successors.  Jesus  threw  down  the  middle  wall  of 
partition  between  Jew  and  Gentile,  and  ever  since  that 
time,  the  nations  of  the  earth  are  all  on  the  same,  and  on 
an  equal  footing,  as  viewed  by  the  Christian  revelation. 
The  Church  of  Christ  on  earth  has  no  exclusive  home, 
but  should  feel  at  home  in  any  part  of  her  Father's  world  ; 
and  should  equalize  her  care  and  anxieties  for  the  good  of 
the  whole  of  mankind.  She  should  not  care  less,  nor  use 
less  effort  for  one  part,  than  for  another ;  unless,  indeed, 
she  had  some  special  notification  from  Heaven  to  do  so, 
which  she  has  not.  I  think  the  prevailing  idea  of  the  ex- 
cessively disproportioned  claims  of  home,  not  supported  by 
Scripture  nor  reason.  As  to  the  cavil  about  English  Chris- 
tians all  quitting  their  native  land,  it  is  meant  only  as  a 
sneer — and  sneers  are  not  often  easily  answered,  although 
they  may  be  easily  I'etorted.  The  answer  I  would  give  to 
the  cavil  is  this,  that  it  opposes  what  is  not  af&rmed — no 
crusade  is  by  me  advocated  5  but,  it  is  affirmed,  every 
Christian  ought  to  do  his  utmost  to  promulgate  the  Gospel. 

o 


194  DISCOURSE    XV. 

If  the  church  be  compared  to  an  army ;  there,  when  a 
genertil  order  is  given,  it  is  expected  that  every  officer  and 
soldier  should  do  his  duty,  which  is  to  <3o  his  utmost,  to 
carry  that  order  into  effect ;  and  his  utmost  doings  will  be 
regulated  by  his  station  and  his  strength.  In  the  general 
order  to  promulgate  the  Gospel,  which  has  been  given  by 
the  King  of  Zion  to  the  church,  every  Christian  is  bound 
to  consider  him  or  herself  as  included.  And  no  one  can 
innocently  stand  by,  and  say,  "  this  matter  does  not  con- 
cern me."  No  Christian  Minister  can  innocently  say. 
The  proclamation  of  the  Gospel  to  the  ends  of  the  earth, 
is  a  matter  with  which  I  have  nothing  to  do  ;  I  am  a  settled 
Minister,  a  stated  pastor ;  I  need  not  feel  any  interest  in  it. 
No  !  evei'y  Christian  and  every  Minister,  should  rather  say, 
**  This  too  is  my  concern,  and  God  helping  me,  I  will  do 
something  to  assist."  If  not,  how  shall  they,  in  that  parti- 
cular, give  in  their  account  with  joy,  and  not  with  grief? 
How  can  any  Christian  Minister  pique  himself  on  saying, 
"  Yes,  I  heard  of  the  general  order  to  proclaim  the  Gospel 
to  every  creature,  and  I  paid  no  attention  to  it ;  I  did 
nothing  to  assist,  but  I  endeavoured  to  explain  it  away,  as 
binding  only  on  the  apostles ;  or  I  tried  to  prove  that  it 
was  impracticable,  and  the  scheme  visionary ;  or  I  endea- 
voured to  shew,  that  the  time  of  using  means  was  not  yet 
come,  or  as  a  French  Abbe  has  lately  said,  the  time  has 
gone  by."  It  is  not  ti-ue,  that  we  want  every  body  to  be- 
come missionaries  ;  but  we  want  many  more  than  have  yet 
become  so.  We  want  the  bishops,  and  presbyters,  and 
pastors,  and  teachers,  to  imitate  the  apostolic  church  at 
Antioch,  and  choose  from  amongst  themselves  some  of 
their  most  experienced,  and  wisest,  and  holiest  men — men 
separated  by  the  Holy  Ghost  from  worldly  ambition,  and 
schemes  of  self-aggrandizement,  and  selfish  notions  of 
domestic  comfort,  to  go  forth  to  the  nations,  to  proclaim 
the  Gospel.  The  churches  should  send  forth  their  Pauls 
and  their  Barnabases,  with  young  men  like  Mark  to  mini- 
ster to  them,  and  assist  them ;  and  when  they  die,  to  suc- 
ceed them,  as  Joshua  did  Moses ;  and  as  Elisha  did  Elijah, 
that  the  work  may  not  cease. 


LIES  A:ili  VANITIES  TO  BE  RENOUNCED        105 

The  thing  that  is  most  wanted  is  personal  service. 
The  missionary  work  is  still,  by  the  chm'ches,  deemed,  in 
comparison  of  the  ministry  at  home,  a  low  service.  I 
know  I  shall  be  told,  that  this  is  not  true,  that  it  is  very 
much  esteemed  and  praised.  That  it  is  very  much  praised 
is  true,  and  it  cannot  be  the  meaning  of  your  preacher,  that 
he  is  not  sufficiently  praised ;  but  praises  are  very  easily 
bestowed :  if  the  service  were  really  esteemed  by  the 
churches  and  ministers,  a  greater  number  of  experienced 
men  would  enter  into  it.  If  it  were  really  thought  to  be 
preferment  to  become  a  Missionary  ;  we  should  have  many 
more  candidates  from  men  esteemed  in  the  churches  than 
we  have.  Those  whom  the  churches  look  up  to,  are  thought 
to  do  great  things,  if  they  become  members  of  a  deputation, 
to  go  abroad,  and  forthwith  come  back  again ;  or,  as  to 
some,  if  they  will  condescend  to  become  Directors,  instead 
of  Missionaries.  And  so  the  truth  comes  to  be,  that  there 
are  nearly  as  many  directors  "as  missionaries  ;  as  many 
generals  as  soldiers  in  this  spiritual  warfare.  I  solemnly 
avow  the  highest  respect  for  individuals,  who  are  directors, 
and  for  those  who  have  been  members  of  deputations, 
whilst  I  speak  of  the  subject  generally.  The  men  of  emi- 
nence in  the  churches  cling  to  home,  and  now  and  then 
preach  a  missionary  sermon,  and  the  churches  laud  them 
for  it,  and  they  laud  the  churches  for  their  liberality ;  and 
all  parties  devolve  the  actual  labour,  and  the  conflict,  in 
foreign  lands,  on  the  inexperienced.  When  chaplains,  and 
ministers,  and  bishops  are  .vanted  for  India,  with  a  good 
income,  and  a  pension,  after  a  limited  service,  you  will 
find  men  of  standing  in  the  churches  come  forward;  and 
you  will  find  eminently  good  men,  who  will  undertake  de- 
putations, and  become  superintendants  for  a  time;  but 
none  of  these  will  undertake  the  hard  and  everlasting  duty 
abroad,  which  is  expected  of  the  Missionary ;  were  it  duly 
esteemed,  no  diecomforts  nor  difficulties  would  prevent  men 
from  engaging  in  it ;  for  if  fear,  or  the  love  of  ease,  prevent 
men  engaging  in  a  high  and  honourable  calling,  then  is  the 
charge  of  coward  and  sluggard  justly  applicable.  To  con- 
vince, I  must  speak  what  I  conceive  to   be  plain  truths. 

o2 


196  DISCOURSE   XV. 

My  affirmation  is,  that  generally  the  churches  of  this  land 
still  consider  the  missionary  work,  in  comparison  of  the 
ministry  at  home,  a  low  work  ;  and  I  ground  the  affirmation 
on  the  fact,  that  so  few  men  of  experience  and  eminence 
engage  in  it :  but  if  they  who  should  naturally  engage  in 
it,  assert  that  they  consider  it  a  high  and  honourable 
work,  really  superior  to  them,  and  that  they  must  de- 
volve it  on  the  young  and  inexperienced ;  then  do  I  say, 
they  trifle  and  mock  the  subject,  and  expose  it  to  the  scorn 
of  the  enemy;  and  what  is  worse,  they,  by  consequence, 
mock  Him,  whose  the  work  is.  I  despise  not  the  young 
and  the  inexperienced ;  for  who  was  not  once  young  and 
inexperienced  ?  nor  do  1  affirm,  that  Heaven  cannot  by 
these  perform  the  work  to  be  effected ;  but  I  lament  the 
apathy,  and,  I  was  going  to  say,  selfishness  of  those 
churches  that  devolve  the  most  dangerous  and  difficult 
part  of  their  Lord's  service  on  those  that  are,  humanly 
speaking,  least  qualified  for  it,  and  retain  the  most  highly 
gifted  men  at  home.  In  this,  indeed,  (although  not  a  rule 
to  us,)  it  may  be,  the  hand  of  God  is  eventually  to  be  seen, 
that  he  may  stain  the  pride  of  human  glory  ;  and  manifest 
more  illustriously  the  power  of  his  Gospel,  totally  irre- 
spective of  the  vessels  which  convey  it  to  the  nations. 

I  have  spoken  hitherto  only  of  the  bearers  of  this 
treasure;  and  I  would  not  have  them  identified  with  the 
treasure  itself.  Some  say,  that  "  preaching"  is  the  great 
instrument  of  converting  the  nations  ;  of  course,  they 
must  mean  preaching  the  Gospel ;  but  it  is  often  so  read 
and  understood,  as  if  the  emphasis  were  on  preaching ; 
whereas,  I  believe  that  the  great,  the  only  instrument, 
in  the  hands  of  God's  Holy  Spirit  for  regenerating  the 
nations,  is  Christ's  Gospel ;  and  preaching,  in  the  modern 
«ense  of  that  word,  is  a  mere  circumstance  of  no  import- 
ance whatever.  The  instrument  is  the  sublime,  and 
awful,  and  soul-saving  truths  of  the  glorious  Gospel  of 
the  ever-blessed  God,  even  our  Saviour  Jesus  Christ,  con- 
veyed to  the  human  mind, — to  the  understanding  and 
conscience,  and  affections, — in  any  way,  whether  by 
public  preaching,  or  private  conversation,  or  by  collegiate 


LIES  AND  VANITIES  TO  BE  RENOUNCED.       197 

instruction,  or  in  schools  ;  whether  orally,  or  by  the  press, 
matters  not.  In  different  places,  different  means  are  to  be 
employed,  as  circumstances  direct,  and  as  human  govern- 
ments do,  or  do  not  interfere.  And  it  is  not  wise  to  set 
up  one  mode  of  communicating  divine  truth  against 
another,  and  to  insist  upon  that  one  to  the  exclusion  of 
others ;  but  to  let  them  all  co-operate  :  the  family,  the 
school,  the  college,  the  press,  and  the  pulpit  are  all  so 
many  different  ways  of  conveying  the  truths  of  the  Gospel 
to  the  mind ;  these  are  the  mere  channels  through  which 
the  waters  of  life  are  conveyed ;  some  are  more  easily  em- 
ployed in  one  place,  and  others  in  another.  Happily  in 
this  land,  they  are  all  employed  with  assiduity,  and  great 
success;  and  it  is  difficult  to  say  how  much  is  owing  to 
one,  and  how  much  to  another.  The  Bible,  and  tracts, 
and  schools,  and  colleges,  and  old  pious  books,  periodical 
religious  pamphlets,  convince,  and  convert,  and  edify, 
and  repi'ove,  and  console,  perhaps  in  as  great  a  degree  as 
the  pulpit.  1  lay  stress  upon  this  part  of  the  subject,  be- 
cause these  first  named  means  are  almost  the  only  means 
that  can  be  employed  in  some  new  missions.  Foreigners 
rarely  make  good  preachers,  and  books  go  where  preachers 
cannot ;  and  in  different  periods  of  the  church,  the  enlarge- 
ment of  its  limits,  and  the  revival  of  it  when  dead,  have 
been  in  a  great  degree  effected  by  books.  Paul's  letters 
have  done  more  for  the  church  than  all  his  preaching. 
But  I  am  not  putting  down  preaching,  only  endeavouring 
to  put  it  in  its  right  place.  And  1  desire,  that  the  Chris- 
tian churches  in  this  land  will  not  despair  of  Eastern  Asia, 
because  Englishmen  cannot  run  through  China  and  Japan 
preaching  in  their  cities  and  villages.  Though  this  means 
cannot  now  be  used  to  make  known  the  Gospel,  let  not 
those  means  that  may  be  used  be  neglected.  The  admi- 
rable Luther  employed,  in  his  own  person,  the  three  great 
channels  of  conveyance — the  press,  the  college,  and  the 
pulpit.  He  wrote  and  scattered  widely  his  pestiferous 
tracts  (as  they  were  called) ;  he  tausrht  theology  to  the 
students  at  Wittemberg,  and  he  was  an  assiduous  preacher 
in  the  town.      Let  the  churches  send  forth  such  men  as 


198  DISCOURSE   XV. 

they  would  find  most  useful  at  home,  and  they  will  gene- 
rally be  most  useful  abroad.  Not  very  eccentric  men,  but 
steadj',  prudent,  holy,  zealous,  humble  men;  and  let  these 
men  employ  as  many  of  the  means  that  have  been  useful 
here,  in  this  land,  as  they  can,  according  to  the  peculiarity 
of  circumstances,  wherever  they  may  be.  And  let  the 
churches  at  home  minister  ivillmgly  to  their  necessities, 
and  pray  devoutly  and  fervently  for  them,  and  for  the 
descent  of  the  Holy  Spirit  in  copious  showers,  to  cause  the 
seed  sown  to  take  root  and  bi'ing  forth  abundantly. 

I  said,  let  the  churches  minister  willbigly  to  the  neces- 
sities of  their  Lord's  servants  abroad.  Whatever  is  done 
in  this  cause,  should  be  done  ivillhiglr/,  and  from  right 
pi'inciples,  because  it  is  felt  to  be  a  duty,  and  not  as  a 
meritorious  work,  nor  as  a  charity  extorted  by  persuasion, 
or  importunity.  Pecuniary  resources  are  essential  io  foreign 
missions,  under  the  existing  dispensation  of  Divine  Provi- 
dence, and  pecuniary  aid,  or  the  obtaining  of  it,  are  not  to  be 
despised ;  but  at  the  same  time  it  is  the  least  and  low  est 
part  of  the  whole  concern  ;  nor  should  it  be  sought  by  any 
unholy,  unchristian  contrivances ;  not  by  flattery,  nor  by 
appeals  to  the  passions,  the  vanity,  or  the  self-complacency 
of  the  human  mind.  We  can  never  spread  Christianity  in 
the  world  by  any  unchristian  trickery  to  obtain  pecuniary 
resources.  I  am  of  opinion,  the  necessary  resources  will 
always  folloiu  the  right  sort  of  men,  and  the  right  sort  of 
men  it  is  not  in  the  power  of  money  to  procure.  We  shall 
not  make  the  nations  renounce  lies,  vanity,  and  unprofitable 
things,  but  by  truth,  simplicity  and  real  godliness,  which  is 
profitable  for  all  things ;  for  the  life  that  now  is,  as  well  as 
for  that  which  is  to  come. 

I  trust  this  audience  will  forgive  the  freedom  of  these 
remarks,  as  they  are  given,  although  with  freedom,  not 
with  disrespect. 

And  finally,  from  the  lies  and  vanities  which  so  gene- 
rally prevail  in  this  apostate  world,  let  us  ever  raise  our 
hearts  to  the  great  source  of  all  truth,  and  the  fountain  of 
real  bliss.  The  cause  of  Christian  missions  is  the  cause  <if 
God;  men   are   in   it    but  feeble  instruments;  important, 


LIES  AND  VANITIES  TO  BE  RENOUNCED.      199 

indeed,  in  his  hand,  but  utterly  useless,  if  they  affect  to  act 
independently  of  him.     Except  the  Lord  build  the  house, 
the  spiritual  temple  on  earth,  they  labour  in  vain  that  work 
at  it.     These  are  simple  truths,  which  we  every  day  repeat, 
and  which  every  body  acknov.'ledges  to  be  true,  and  which, 
practically,  we  every  hour  forget.  The  religious  and  the  moral 
apparatus,  as  it  is  sometimes  called,  got  up  in  our  day,  with 
the  design  of  turning  the  nations  from  their  lies  and  their 
vanities,  although  it  makes  a  bustle  and  stir  here,  in  the 
united   kingdom,   is,   when    separated,   and  sent  forth  in 
different  directions  to  the  ends  of  the  earth,  scarcely  per- 
ceivable ;  but  were  it  much,  as  it  is  supposed  to  be,  all  this 
moral  machinery  will  be  utterly  useless,  unless  the  hand  of 
Deity  guide  it ;  unless  the  Divine  Redeemer  recognise  it ; 
unless  the  Holy  Spirit's  influences  descend  upon  it.     And 
here   we   have   no  occasion  to  be   discouraged ;  v,e  have 
reason  to  hope  that  this  guidance,  and  recognition,  and 
these  influences  will  all  be  granted ;  for  our  endeavours  are 
directed  to  what  God  has  declared  shall  one  day  take  place. 
We  hope,  Vv'ith  simplicity  and  humility,  that  we  are  workers 
together  with  him.     We,  the  several  Missionary  Societies 
of  this  land,  never  imagine,  that  by  our  handful  of  generally 
feeble  and  despised  Missionaries,  we  shall  be  able  to  change 
the  religious  and  superstitious  opinions  of  hundreds  of  mil- 
lions of  human  beings,  intrenched  as  they  are  with  reve- 
rence for  their  fathers,  and  surrounded  by  the  rust  of  anti- 
quity, and  possessing,  as  they  do,  sages,  and  learning,  and 
cleverer  men,  than  any  of  the  Missionaries  or  most  of  their 
supporters  ;  and  pampered,  as  many  of  them  are,  by  all  the 
luxuries  and  delicacies  of  life ;  rich,  and  increased  in  goods, 
and   standing  in  need   of  nothing,  of   a   worldly  nature, 
from  us.     I  say,  we  affect  not,  by  any  power  possessed  by 
Missionaries  or  Missionary  Societies,  to  re-model  nations. 
But  we  are  assured  it  is  God's  design,  that  false  religions 
shall  one  day  give  place  to  true  religion  ;  that  the  worship 
of  idols  shall  be  exchanged  for  the  worship  of  himself ; 
that  the  spirit  of  delusion  in  the  world  the  Lord  shall  con- 
sume, with  the  spirit  of  his  mouth — with  the  blessed  Gos- 
pel with  which  his  mouth  has  revealed.     It  is  not  man,  but 


200  DISCOURSE    XV. 

God  that  is  to  effect  the  change.  To  him  we  look.  Those 
who  think  our  attempts  arrogant  or  presumptuous,  mistake 
the  matter,  and  attribute  to  us  notions  of  self-sufficiency 
which  we  do  not  possess ;  on  the  contrary,  we  renounce 
self-dependence,  and  we  adopt  the  prophet's  words  in  our 
text,  as  expressive  of  our  real  sentiments — "  O  Jehovah, 
our  strength,  and  our  fortress,  and  our  refuge,  in  the  day  of 
affliction,  our  eyes  are  towards  thee,  to  cause  the  Gentiles 
to  come  from  the  ends  of  the  earth,  and  to  cast  off  the  lies, 
and  the  vanities,  and  the  profitless  things,  which  they  in- 
herited from  their  fathers.  And  is  any  thing  too  hard  for 
God!  Hath  he  spoken,  and  will  he  not  do  it ! 

Shall  the  Redeemer,  who  was  wounded  for  man's  trans- 
gressions, and  bruised  for  man's  iniquities,  and  died  on  the 
accursed  tree  to  redeem  man  from  the  curse  of  the  law,  not 
see  of  the  travail  of  his  soul  and  be  satisfied? — O  ye  Chris- 
tians, to-day,  or  whenever  ye  remember  the  death  of  Jesus, 
remember  the  millions  in  various  lands  to  whom  his  aton- 
ing sacrifice  has  not  been  preached ;  and  remember  his  last 
command — "  Go  and  preach  the  Gospel  to  every  creature," 
and  then  the  guilt  of  indifference  to  the  cause  of  missions 
will  appear. 


DISCOURSE    XVI. 


DELIVERED    AT   THE    REV.    MR.    COLLISON'S    CHAPEL,    VVALTHAMSTOW. 


THE    CONSTRAINING    POWER    OF  THE 
SAVIOUR'S   LOVE. 


2  Cor.  v.  13, 14,  15. 

'*  For,  ichether  we  be  beside  ourselves  it  is  to  God,  or  whether  we 
be  sober  it  is  for  your  cause ;  for  the  love  of  Christ  constraineth 
us,  because  we  thus  judge,  that  if  one  died  for  all,  then  were 
all  dead;  and  that  he  died  for  all,  that  they  which  live  should 
not  henceforth  live  unto  themselves,  but  unto  him  who  died  for 
them  and  rose  again." 

J- HE  persons  speaking  in  the  verses  which  I  have  now 
read  were  Paul  and  Timothy,  whose  names  are  joined  in 
the  commencement  of  this  letter,  which  begins  thus :  "  Paul 
an  apostle  of  Jesus  Christ,  and  Timothy  our  brother,  unto 
the  church  of  God  which  is  at  Corinth,  with  all  the  saints 
which  are  in  all  Achaia."  In  the  first  instance,  then,  the 
words  tve  and  us  refer  to  these  two  servants  of  God.  An 
account  of  the  first  introduction  of  the  Gospel  at  Corinth 
is  given  in  the  18th  chapter  of  the  Acts  of  the  Apostles, 
where  it  appears  that  Christianity  there  met  with  much 
opposition.  St.  Paul,  as  his  manner  was,  first  addressed 
himself  to  the  Jews  :  he  reasoned  in  the  synagogue  every 
Sabbath,  and  testified  that  Jesus  of  Nazareth  was  the 
Christ,  or  promised  Messiah.     The   Jews,   however,  op- 


202  DISCOURSE    XVI. 

posed   and   blasphemed,   and    probably  mocked  the  pre- 
tensions  of  Jesus,  as   many  of  their  posterity  have  done, 
up  to  the  present  day.     Paul  was  therefore  compelled  to 
quit  them  with  this  solemn  declaration :  "Your  blood, — the 
blood  of  your  self-murdei-ed  souls, — be  upon  your  own  heads, 
I  am  clean  ;  from  henceforth  I  will  go  unto  the  Gentiles." 
Paul   accordingly  left  the  house  of  Aquila  the  Jew,  and 
entered    a  certain  man's  house  named  Justus,  probably 
a  Roman,  one  that  worshipped  God.     And  at  this  place 
Paul  remained  a  year  and  six  months,  teaching  the  word 
of  God  among  the  people.     Crispus,  a  chief  ruler  of  the 
synagogue,  one  that  presided  in  the  Jewish  assemblies, 
who  expounded  the  law,  and  directed  in  many  things  the 
consciences  of  the  people,  believed  the  truths  of  the  Gos- 
pel, and  all  his  house  united  with  him  ;  and  many  of  the 
pagan  Corinthians  hearing,   believed,  and  were  baptized ; 
and  so  was  formed  the  first  Christian  church  at  Corinth. 
Corinth,  as  is  well  known,  was  rich,  and  learned,  and  pro- 
fligate ;  and  the  disciples  who  formed  the  first  Christian 
church  there,  were  in  some  degree  infected  with  the  cha- 
racter of  the  place ;  and  hence,  as  appears  from  both  St. 
Paul's  letters  to  them,  there  existed  strifes,  and  divisions, 
and  various  irregularities,  and  pretenders  to  the  Avisdom  of 
words,  and  superior  rationality,  and  who  gloried  in  showy 
appearances,  and  who  calumniated  the  Apostle,  represent- 
ing him,  in  the  way  Festus  did,  as  a  madman,  one  '"  beside" 
himself,  a  deranged  person.     To  such  pretensions  and  allu- 
sions there  is  frequent  reference  in  both  the  epistles  to  the 
Corinthians,  and  the  last  allegation  is  particularly  met  in 
the  first  sentence  which  we  liave  chosen  as  the  subject  of 
this  discourse ;  "  If  we  be  beside  ourselves,  it  is  to  God ; 
or  whether  we  be  sober,  it  is  for  your  cause  ;"  i.  e.  if  when 
we  preach  to  you  the  sublime  truths  concerning  our  Lord 
Jesus  Christ,  and  tiie  awful  realities  of  eternity,  we  be  ac- 
cused of  enthusiasm,  fanaticism,  or  madness,  like  people 
"  beside  "  themselves,  we  regard  not  the  accusation  ;  for 
we  walk  by  faith,  not  by  sight ;  we  obey  God  rather  than 
men  ;  we  believe  God  and  not  men ;  we  perform  a  duty 
which  God  has  laid  upon  us  :  if  we  be  considered  beside 


POWER  OF  THE  SAVIOUR'S  LOVE.  203 

ourselves,  the  appearances  induced  arise  entirely  from  our 
regard  to  the  will  of  God.     Or,  on  the  other  hevnd,  if  we 
appear  sober,  to  be  dispassionate,  and  to  descend  to  sub- 
jects that  are  simple  and  easy,  mere  common-place  topics, 
to  reason  with  you  as  carnal  persons,  to  feed  you  with  milk 
as    babes ;  we   are  prompted  to  this  line  of  conduct  by 
regard  to  your  spiritual  welfare  ; — it  is  for  your  cause.  And 
again,   when   we    appear  to   disregard   ourselves,   and   to 
neglect  the  ordinar}^  rules  of  prudence,  as  to  our  own  ease 
and  safety,  our  own  wealth  and  prosperity,  we  feel  fully 
justified  in  our  own  minds;  for  in  addition  to  the  motives 
which  we  have  expressed,  the  love  of  Christ  constraineth 
us;  it  is  his  love  manifested  towards  us,  in  dying  for  our 
eternal  salvation,  which  induces  us  to  pay  that  little  regard 
to  temporalities  that  we  do ;  it  is  his  love  which  raises  ua 
above  the  spirit  of  selfishness  which  prevails  so  much  in 
the  world.     Christ's  love  bears    us    away  with   itself;    it 
causes  us  to  love  after  the  similitude  of  that  love  by  which 
we  are  influenced.     Since  God  so  loved  the  world  as  to 
give  his  Son  for  it,  and  since  Christ  so  loved  the  world  as 
to  pour  out  his  life  for  it ;  so  we,  influenced  by  the  same 
love,  desire  to  spend  and  to  be  spent  for  the  glory  of  God 
and  the  salvation  of  immortal  souls.  For  we  thus  judge,  that 
since  one  died  for  all,  then  were  all  dead ;  the  death  of 
Jesus  Christ  for  all,  implies  that  all  were  dead  in  trespasses 
and  sins,  legally  and  spiritually  dead,   and  liable    to  the 
second  death.     Jesus  died  that  they  might  live  ;  he  died  to 
atone  for  their  sins,  and  to  deliver  them  from  going  down 
into  the  pit  of  destruction,  into  the  lake  of  fire  which  will 
never  be  quenched,  which  is  the  second  death.     But,  adds 
the  Apostle,  Jesus  not  only  died  to  deliver  men  from  so 
great  a   death,  he  also  rose  again  from  the  dead,  for  their 
justification;  and  having  risen  from  the  grave  he  ascended 
to  heaven,  to  confer  the  quickening  influences  of  the  Holy 
Spirit,  to  regenerate  or  give  a  new  life  to  the  children  of 
men,  to  give  a  spiritual,  holy,  heavenly  life,  to  dead,  cor- 
rupted, sinful  souls. 

Now  then,  say  St.  Paul  and  his  fellow  servant,  tve  thus 
judge  that  if  one  died  for  all,  then  were  all  dead ;  and  that 


204  DISCOURSE    XVI. 

all  those  who  are  made  alive  in  consequence  of  the  death  of 
Christ,  should  not  live  to  themselves,  but  to  him  M'ho  died 
for  them.  The  Christian's  not  living  to  himself,  is  on  the 
supposition  that  he  is  no  longer  his  own  property,  or 
master,  or  Lord.  Whatl  says  St.  Paul  in  his  first  letter  to 
the  Corinthians,  Know  ye  not,  that  ye  are  not  your  own  ? 
for  ye  are  bought  with  a  price ;  therefore,  glorify  God  in 
your  body  and  in  your  spirit,  which  are  God's.  And  when 
addressing  the  Romans,  he  says — None  of  us  liveth  to  him- 
self, and  no  man  dieth  to  himself ;  for,  whether  we  live  we 
live  unto  the  Lord,  or  whether  we  die  we  die  unto  the  Lord ; 
living,  therefore,  or  dying,  we  are  the  Lord's. — The  doctrine 
taught  is  evidently  this;  the  disciple  of  Jesus  Christ,  the 
true  Christian,  his  person,  soul  and  body,  his  faculties,  the 
powers  of  his  mind,  and  the  members  of  his  body,  belong 
to  Christ;  his  time,  his  property,  all  he  is,  and  all  he 
possesses,  belong  to  the  Saviour;  and  all  should  be  em- 
ployed not  to  please  or  to  gratify  self;  but  be  used  as 
the  Saviour  has  directed.  All  must  be  dedicated  or  devoted 
to  the  Saviour's  cause.  The  love  of  Christ,  the  love  of  God 
our  Saviour,  in  yielding  himself  to  death  for  human  beings, 
guilty  and  vile  in  the  sight  of  pure  and  divine  intelligences 
is,  without  controversy,  the  astonishment  of  the  universe. 
Man,  when  he  is  called  to  make  a  sacrifice,  dwells  on  the 
worthiness  of  the  object  in  whose  behalf  he  makes  it;  or 
takes  into  account  the  nearness  of  the  relation.  For  a  good, 
benevolent,  and  meritorious  person,  some  would  even  dare 
to  die.  For  a  friend,  a  father,  a  sister,  or  a  wife,  there  are 
men  who  would  suffer  much  and  risk  their  lives ;  but  God 
commendeth  his  love  towards  us,  in  that  whilst  we  were 
yet  sinners,  Christ  died  for  us. 

Should  an  earthly  monarch  die  for  the  vilest  wretch  in 
his  dominions,  a  father  yield  himself  to  death  for  the  most 
abandoned  and  most  worthless  son,  or  a  master  for  the 
basest  slave — it  were  all  nothing,  O  Christian !  in  compa- 
rison of  Christ  dying  for  thee !  Christ's  love,  is  love  that 
passeth  knowledge  !  O  the  height  of  bliss  and  glory,  from 
which  he  descended ;  and  O,  the  depth  of  misery,  from 
which  he   raises  the   penitent  and  humble  soul!   In  our 


POWER  OF  THE  SAVIOUR'S  LOVE.  205 

present  state  of  imperfect  knowledge  it  is,  I  imagine,  utterly 
impossible  to  comprehend  the  height  and  the  breadth,  the 
depth  and  the  length  of  the  love  of  Christ.  For  passing 
over  the  consideration  of  the  dignity  of  his  person,  and  the 
depth  of  his  humiliation,  and  the  cruel  form  in  which  death 
was  hiflicted,  and  the  ignominious  circumstances  attending 
it ;  there  was,  in  the  Saviour's  death,  a  sting,  the  venom  of 
which  is  unknown  to  us ;  there  was  in  it,  the  curse  of  the 
law,  the  wrath  of  justice,  the  inconceivable  and  indescriba- 
ble agony  and  anguish  which  the  punishment  of  sin  occa- 
sioned ;  for  on  him  were  laid  the  iniquities  of  us  all,  and  he 
bore  the  mighty  load  !  and  this  was  his  own  free  and  un- 
constrained proceeding — the  compassion  of  his  own  soul 
prompted  him  to  this.  It  was  love  to  perishing  sinners 
that  brought  the  Saviour  from  heaven  to  earth,  and  which 
led  him  through  a  series  of  sufferings,  indignities,  and 
insults,  to  the  cross  on  Calvary.  The  tongue  of  angels 
cannot  express,  the  mind  of  angels  cannot  conceive,  the 
Saviour's  love.  And  Oh !  how  low  are  man's  ordinary 
conceptions  of  this  amazing  subject. 

At  times,  indeed,  when  the  terrors  of  an  awakened  con- 
science flash  in  a  man's  face ;  when  death,  and  hell,  and 
the  unknown  horror  and  miseries  of  the  invisible  state  cross 
the  imagination  ;  the  feeling  of  gratitude  for  deliverance  is 
a  little  aroused,  and  the  perception  of  the  Saviour's  love 
somewhat  shai'pened.  When  heaven  and  eternal  bliss,  and 
the  rivers  of  pleasure  near  the  throne  of  God  and  of  the 
Lamb,  are  vividly  seen  by  faith,  the  workings  of  a  grateful 
heart  to  the  Saviour  indicate  some  sense  of  his  love ;  and 
the  Christian  mourns  with  shame  on  account  of  his  past 
forgetfulness  and  daily  inattention  to  so  grand  a  theme  ; 
but,  after  all,  O  how  feeble  the  impression,  how  indistinct 
the  perception  of  the  love  of  Christ  which  usually  exists  in 
the  hearts  and  understandings  of  Christians.  But  according 
to  the  Apostle,  the  love  of  the  divine  Redeemer  should  origi- 
nate in  the  hearts  of  Christians  a  corresponding  sentiment, 
which  shall  be  the  master  principle,  the  strongest  motive 
that  operates  in  a  man's  breast ;  the  constant,  never-wearied 
feeling  of  attachment  and  devotedness,  which  shall  grov/ 


206  DISCOURSE    XVI. 

more  intense  as  the  believer  advances  in  life,  and  go  with 
him  tlirough  the  vale  of  death,  into  the  eternal  world.  In 
the  life,  the  labours,  and  sufferings  of  the  Apostle  Paul,  a 
striking  example  is  exhibited  of  the  constraining  power  of 
divine  love.  He  forsook  all,  took  up  his  cross,  and  follow- 
ed Christ.  Being  called  to  the  work  of  the  Lord,  neither 
kindred,  nor  country,  nor  ease,  nor  respectability,  could 
allure ;  nor  contempt,  nor  reproach,  nor  penury  and 
want,  nor  bodily  suffierings,  nor  mental  anxiety,  nor 
death  could  intimidate  him.  In  the  history  of  many 
of  the  other  apostles  and  disciples,  and  confessors  and 
martyrs,  in  every  age,  there  have  been  bright  exam- 
ples of  the  constraining  power  of  the  Saviour's  love ; 
it  has  carried  his  servants  (sometimes  the  weakest  lambs 
of  his  flock)  onward  with  an  overpowering  force,  through 
all  that  was  becoming,  and  dignified,  and  faithful,  even 
in  the  midst  of  the  keenest  opposition,  and  persecu- 
tion, with  fire  and  sword ;  and  has  made  them  more  than 
conquerors.  He  that  loved  them  and  redeemed  them  by 
infusing  his  own  Spirit  into  their  souls,  made  them  equal 
to  the  conflict  against  earth  and  hell,  and  gave  them  the 
victory.  Ask,  in  the  memoirs  of  faithful  men  of  God  in 
every  age,  who  have  endured  afilictions,  for  the  cause  of  the 
Redeemer,  who  have  borne  great  persecutions,  Vv'ho  have 
been  exiled  from  kindred,  or  banished  from  their  country, 
or  resisted  to  blood  striving  against  sin  ?  ask,  what  was  the 
principle  that  actuated  them  ?  and  hivariably  will  it  be  found 
that  the  love  of  Christ  was  that  which  constrained  them, 
was  that  which  supported  them  and  carried  them  through. 
The  dedication  of  our  persons  and  services  to  God 
might  be  inculcated  on  the  ground  of  what  is  called  natural 
religion.  For  we  belong  to  the  great  Creator  of  all ;  His 
property  we  are,  and  Him,  it  is  reasonable  we  should 
serve.  No  man  can  justly  say,  my  tongue  is  my  own,  and 
I  will  use  it  as  I  will,  to  oppose  the  truth,  or  to  revile,  or 
to  blaspheme.  No  mere  steward  can  justly  say,  the  pro- 
perty I  have  in  keeping  is  my  own,  and  1  will  use  it  as  I 
please.  Divine  authority,  and  Divine  right  and  justice  for- 
bid these  pretensions ;  and  hence,  I  say,  we  might  argue 


POWER  OF  THE  SAVIOUR'S   LOVE.  207 

self-dedication  to  God,  on  the  ground  of  simple  duty,  as 
creatures.  And  even  in  this  view  of  the  case,  the  heart 
and  the  affections,  and  cheerful  obedience  and  devoted- 
ness,  are  by  the  law  justly  required.  But  notwitlistanding 
that  these  claims  on  the  part  of  Heaven  can  be  fairly 
urged ;  the  blessed  Gospel  of  God  our  Saviour,  as  set 
forth  in  our  text,  prefers  resting  the  claim  on  the  powerful 
influence  of  the  Saviour's  love  :  and  it  is  the  recognition  of 
this  principle,  or  spirit  of  love,  as  the  ruling  principle, 
which  is  the  prominent  mark  by  which  all  true  disciples 
are  distinguished.  A  spirit  of  frigid  philosophism,  and 
visible  disaffection  to  the  Saviour,  amounting  sometimes 
to  a  palpable  loathing,  and  dislike  of  the  very  mention  of 
lore  to  Christ,  especially  mark  the  formalist,  the  mere 
moralist,  and  the  fallacious  pretenders  to  a  superior  degree 
of  rational  Christianity.  But  he  who  has  not  the  love  of 
God  in  him,  is  in  heart  a  rebel  against  the  Most  High ; 
and  he  who  is  not  constrained  by  the  love  of  Christ,  who 
does  not  make  this  his  glory  and  his  delight,  is  heretical 
and  antichristian.  If  any  man  in  the  Christian  church 
love  not  the  Lord  Jesus  Christ,  he  is  anathema  ynaranatha : 
He  is  accursed,  and  shall  be  destroyed,  unless  he  repent 
of  his  unnatural  resistance  of  divine  love.  Love  to  God  is 
essential  to  the  happiness  of  an  immortal  spirit ;  and  to 
win  the  human  soul,  what  more  could  have  been  done  than 
has  already  been  done  ?  God  so  loved  the  world  in  its 
ruined  condition,  as  to  give  his  Son  Jesus  Christ,  to  suffer 
and  to  die  for  its  salvation — that  whosoever  will,  may  be 
restored  to  the  Divine  favour ;  Christ  Jesus  loved  us,  so  as 
to  die  for  our  guilty  race.  Herein  is  love,  not  that  we 
loved  God,  but  that  he  loved  us.  Here  is  God  manifest 
in  the  flesh  dying  for  rebel  man  ; — and  here  is  wretched, 
puny,  proud  man,  standing  aloof  and  unmoved,  and  his 
heart  unaffected,  and  callous  and  hard,  and  cold  as  a  stone  ; 
hut,  for  a  human  heart  not  melted,  not  influenced  by  the 
Saviour's  love,  it  is  not  possible,  we  believe,  for  all  heaven, 
nor  will  it  be  possible  to  all  eternity,  to  furnish  a  stronger 
moral  motive.  If  Christ's  love  melts  not  man's  heart — if  it 
remove  not  the  heart's   enmity  to   God,  nothing  can;  it 


208  DISCOURSE  XVI. 

must  be,  (we  say  it  not  in  anger,  but  in  grief,)  in  that  un- 
happy case,  the  soul  must  be  under  an  anathema ;  for  it 
has  resisted  the  utmost  means  that  Heaven  can  employ  to 
subdue  its  enmity,  and  remove  its  curse.  As  far  as  the 
exhibition  of  the  most  powerful  motives  can  go,  the  utmost 
has  been  done ;  and  the  condemnation  of  that  soul  must 
appear,  to  the  pure  and  holy  intelligences  of  Heaven,  as 
doubly  just — ^just  in  the  first  instance,  on  account  of  sin  ; 
and  just  in  the  second  instance,  for  having  neglected,  or 
rejected,  so  great  a  salvation. 

Oh !  the  infatuation  of  sinners,  who  remain  careless, 
and  secure,  and  unmoved,  and  destitute  of  grateful  love  to 
the  Saviour,  after  having  heard  the  joyful  sound.  Alas, 
who  are  they  that  are  "  beside"  themselves  !  The  Chris- 
tian zealots,  as  they  are  called,  who  knowing  the  terror  of 
the  Lord,  endeavour  to  persuade  men  to  flee  from  the 
wrath  to  come  ?  or,  they  who  seem  indifferent  and  at  ease, 
whilst  they  yet  have  reason  to  fear  that  the  wrath  of  God 
abideth  upon  them  ?  Who  are  they  that  are  "  beside" 
themselves  ?  those  who,  knowing  that  we  must  all  appear 
before  the  judgment  seat  of  Christ,  are  ever  exercising' 
themselves  to  preserve  a  conscience  void  of  offence  towards 
God  and  towards  man  ?  or,  those  who  live  as  they  list,  as 
if  man  were  not  accountable  to  heaven's  great  Lord ;  and 
who,  notwithstanding,  yet  dream  of  attaining  to  the  bliss 
of  heaven  after  death  ?  It  were,  perhaps,  only  to  irritate 
the  feelings,  to  retort  the  charge  of  mental  aberration  back 
from  the  zealous  Christian,  on  the  secure  and  self-sufficient 
worldling ;  but  it  is  not  difficult  to  see  the  folly  and  in- 
sanity of  passing  through  time,  absorbed  totally  in  its 
pleasures,  or  its  business,  and  entirely  neglecting  eternity  ; 
or,  of  maintaining  a  careless  spirit  of  indifference  to  the 
cause  of  God  and  of  Christ,  and  of  the  eternal  welfare  of 
millions,  and  the  destinies  of  our  own  immortal  spirits. 
The  supposition  and  allegation  that  Paul's  zeal  approached 
to  madness,  or  that  the  zeal  of  Christians,  in  every  age,  ex- 
ceeded the  requirements  of  the  case,  must  arise  from  a 
disbelief  of  the  alleged  facts  and  principles  to  which  the 
case  refers  ;  there  must  be  a  lurking  disbelief  of  the  evil  of 


POWER  OF  THE  SAVIOUR'S  LOVE.  209 

sin  ;  of  the  danger  of  everlasting  punishment ;  of  the  ne- 
cessity of  the  Saviour's  mediatorial  work ;  there  must  be  a 
disbelief,  that  he  actually  vtus  a  divine  person  clothed 
-with  humanity,  suffering  and  dying  for  the  redemption  of 
men ;  there  must  be  a  lurking  presumption  in  the  mind, 
that  heaven's  future  happiness  can  be  attained  without 
Christ's  salvation.  We  thvis  judge,  because  we  do  not 
think  it  possible  that  a  right  understanding  of  the  case, 
and  a  firm  belief  of  the  facts  and  principles  adverted  to, 
are  compatible  with  indiiTerence,  or  an  unexcited  state  of 
mind.  I  think  it  is  said  of  the  sceptic  Hume,  when  he 
heard  the  zealous  Whitfield  preach,  that  if  he  believed 
what  Whitfield  did,  he  would  act  as  Whitfield  acted.  The 
truth  is,  that  both  in  respect  of  our  personal  salvation,  and 
of  the  salvation  of  other  men,  and  the  evangelization  of 
other-lands,  the  utmost  zeal  that  has  ever  been  manifested 
in  the  use  of  means,  such  as  Paul  employed,  has  not  at  all 
equalled  what  the  most  sober  and  dispassionate  view  of 
the  subject  evidently  demands.  It  is  the  neglect  of  means, 
such  as  teaching  and  preaching,  and  the  distribution  of 
Bibles,  and  of  pious  books,  in  every  accessible  part  of  the 
world,  with  a  view  to  instruct,  and  convince,  and  convert 
the  children  of  men,  which  is  chargeable  with  mental 
aberration ;  because  it  is  expecting  the  end  without  the 
means  ;  it  is  expecting  a  harvest  without  sowing  the  seed; 
and  to  act  thus,  may  indeed  be  denominated  fanatical,  if 
that  term  denotes  a  totally  unfounded  exipectaXion  of  .some 
wished-for  good.  But  he  who  diligently  sows  the  seed  of 
divine  truth  early  and  late,  who  begins  in  the  moi:ning  of 
life,  and  in  the  evenigg  withholds  not  his  hand;  who  is 
instant  in  season  and  out  of  season  in  disseminating  God's 
word  ;  who  reproves,  and  rebukes,  and  exhorts  his  kindred, 
and  his  friends,  and  his  neighbours ;  or  who  goes  to  the 
savages  of  the  Southern  Sea,  or  to  the  civilized  millions  of 
Eastern  Asia,  with  Christ's  Gospel  in  his  heart,  and  on  his 
tongue,  is  not  "beside"  himself;  but  is  doing  what  the 
soberest  mind,  that  is  at  all  well-affected  to  God  and  Christ, 
and  the  souls  of  men,  must  approve.  A  practice  like  that 
of  the  Apot^tle  Paul;— th^t  is,  continually,  and  at  all  risks, 

p 


210  DISCOURSE    XVI. 

teaching  the  things  concerning  the  kingdom  of  God ;  pro- 
claiming the  glad  tidings  of  salvation  through  Christ  to 
Jews  and  to  Greeks  ;  going  from  house  to  house  making 
known  the  Saviour;  spending  and  being  spent  for  his  sake  ; 
making  great  sacrifices,  and  enduring  great  afflictions, 
devoting  the  whole  soul  to  the  great  work  of  communi- 
cating Christian  knowledge,  is  according  to  the  maxims  of 
the  most  perfect  reason ;  for  it  is  employing  the  means 
M'hich  God  has  appointed  to  promote  the  temporal  and 
eternal  happiness  of  man.  Nor  is  a  comparative  disregard 
of  those  things  which  are  seen  and  temporal,  with  a  supreme 
attention  to  those  which  are  unseen  and  eternal,  the  mark 
of  being  "  beside"  one's-self.  Alas !  how  much  do  they 
mistake,  who  imagine  that  a  plodding  and  perpetual  anxiety 
about  this  %vorld,  is  a  mark  of  wisdom,  and  of  a  sane  mind  ; 
whilst  the  never  dying  spirit  and  its  affiiirs  are  neglected. 
If  indeed  a  supreme  regard  to  things  temporal  and  personal 
were  a  mark  of  wisdom  and  sound  mind,  then  would  the 
great  majority  of  the  men  of  this  generation  deserve  the 
character  of  being  wise  and  rational. 

But  if  a  high-toned  feeling  of  affection  for  the  Saviour, 
a  feeling  of  the  constraining  power  of  his  love,  a  sacrifice 
of  self,  of  personal  and  domestic  considerations  for  Christ's 
sake,  be  a  mark  of  wisdom,  then  is  there  not  much  wisdom 
or  sound  judgment  in  the  world  ;  for  as  yet  it  may  be  said, 
as  it  was  said  in  the  apostolic  age,  when  duty  is  contrasted 
with  the  doings  of  Christians,  "  All  still  seek  their  own, 
not  the  things  which  are  Jesus  Christ's." 

We  would  not  be  unjust  or  querulous  ;  there  is  some 
regard  with  many  professors  to  the  affairs  of  the  Saviour's 
kingdom,  and  there  is  much  regard  with  a  few ;  but  oh, 
when  the  churches  bring  their  conduct,  their  feelings,  and 
affections  to  the  standard  of  apostolic  precept,  and  apos- 
tolic example,  where  shall  we  find  the  symptoms  of  that 
intense  zeal  which  Paul  experienced,  and  that  derotedness 
which  he  practised  ?  Earthly  Monarch s,  great  Leaders  and 
Captains,  and  human  Patrons,  often  receive  the  offer  of  life 
and  fortune  in  their  service ;  almost  every  country,  from 
the  rising  to  the  setting  sun,  has  furnished  most  striking 


POWER  OF  THE  SAVIOUR'S  LOVE.  211 

examples  of  this  sort ;  and  superstition,  or  false  religion, 
has  many  devotees,  prompted  to  the  greatest  sacrifices  for 
the  sake  of  their  system.  And  the  Christian  cause  has,  in 
ages  that  are  past,  produced  many  honoured  names,  who 
have  not  counted  their  lives  dear  unto  themselves,  that 
they  might  manifest  thsir  gratitude  and  attachment  to  the 
Captain  of  Salvation ;  and  in  the  present  age  (we  mean 
not  to  deny  it)  there  are  many  who  love  our  Lord  Jesus 
Christ  in  sincerity,  and  are  his  devoted  and  zealous  ser- 
vants ;  yet,  after  all  this  admission,  we  fear  that  when  the 
rule  is  applied  generally  to  professed  disciples  of  the  Naza- 
rene,  Jesus,  the  Son  of  God,  it  will  be  found  that  both  men 
and  devils  are  more  zealously  served  than  he  is — that 
living  kings  and  captains,  and  dead  deified  heroes  and 
canonized  saints,  in  different  nations  of  the  world,  have 
more  of  men's  affections,  and  time,  and  property,  and  ac- 
tual personal  service,  than  our  adorable  Redeemer. 

When  we  look  round  on  the  ten  or  fifteen  thousands  of 
Christian  ministers  in  this  highly  favoured  land,  how  great 
a  number  is  there  who  exhibit  no  symptoms  of  feeling  the 
constraining  power  of  the  love  of  Christ  ?  Is  there  not 
reason  to  fear  that  personal  and  domestic  comfort,  and  the 
aggrandisement  of  their  families,  generally  take  the  prece- 
dence of  all  other  claims  ? 

And  of  the  private  Christians,  possessed  of  wealth  and 
of  leisure,  how  small  is  the  proportion  who  consecrate 
their  time  and  their  property  to  the  Saviour's  cause.  The 
principle  seems  scai'cely  admitted  that  God  our  Saviour 
has  the^rs^  claim  upon  us.  We  give  not  the  first  fruits  of 
our  increase  to  him,  but  are  satisfied  with  leaving  the 
gleanings  to  Christ's  cause,  after  we  have  appropriated  and 
hoarded  up  for  our  own  old  age,  or  our  posterity,  the  rich 
harvest  that  heaven  entrusted  to  us  ;  and  then  mark,  in 
many  instances,  the  consequence  ;  the  man  who  distrusted 
Providence,  and  filled  his  OM'n  barns,  never  arrives  at  old 
age,  and  posterity  is  corrupted  by  his  wealth,  for  which 
they  never  laboured,  and  in  Satan's  service  is  squandered, 
what  Christ's  disciple  would  not  spend  in  his  Master's  cause. 

Alas  !  in  this  prudent,  and  I  fear  ostentatious  age,  how 
p  2 


212  DISCOURSE   XVI. 

few  who  seem  carried  forwards  to  personal  sacrifices,  and 
disinterested  laboiirs,  by  tlie  constraining  power  of  our 
Lord's  love  !  How  few  of  the  disciples  live  to  him  who 
died  for  them !  There  are  some,  blessed  be  God  !  we  deny 
it  not.  The  associated  efforts  of  many  individuals  and 
many  churches  to  educate  the  young,  to  visit  with  the 
Gospel  destitute  villages,  and  to  carry  the  glad  tidings 
of  salvation  to  the  ends  of  the  earth,  indicate  the  existence 
of  much  love  to  the  Saviour  in  the  land,  which  is  a  founda- 
tion on  which  to  build  the  hope  of  still  brighter  and  better 
days.  Yet,  alas  !  among  the  baptized  and  professed  Chris- 
tians of  this  land,  how  large  is  the  number  of  those  who 
still  continue  the  devotees  of  amusement  and  frivolity; 
who  spend  on  mere  self-gratification  their  time,  and  their 
property,  and  the  exertions  of  their  minds.  Day  after 
day,  atid  night  after  night,  do  the  trifles  of  fashion  and. 
amusement  occupy  their  thoughts  and  their  conversations ; 
and  yet  are  they  to  be  found  in  churches  or  in  chapels  at 
least  once  of  a  Sunday.  In  such  cases,  how  evident  the 
defect  of  Christian  love  and  living  to  the  Saviour.  How 
little  evidence  have  they  that  they  are  indeed  Christians. 

And  there  are,  too,  men  in  Christian  societies,  whose 
hearts  are  wholly  set  on  the  accumulation  of  wealth  and 
fortune.  How  industrious,  how  laborious  are  they.  Early 
and  late  do  they  fix  their  attention  on  schemes  of  gain, 
laying  up  treasures  on  earth,  anxious  to  leave  riches  to 
their  children  or  near  relatives,  whilst  Christ's  cause  is 
either  neglected,  or  receives  some  scanty  crumbs  from 
their  well-spread  table  5  they  live  to  themselves,  and  not  to 
him  Avho  died  for  them. 

Again,  the  lettered  men  of  this  land,  who  profess  the 
Christian  name,  what  do  they  study  to  promote  the  diffu- 
sion of  Christ's  gospel  throughout  the  v^orld  ?  Alas  ! 
this  is  but  rarely  their  object.  Their  own  fame,  or  the 
agreeable  or  the  fashionable  pursuits  of  literature,  are  those 
to  which  they  attend;  and  the  living  languages  of  man- 
kind, amongst  nations  to  which  the  gospel  has  not  yet 
reached,  are  left  to  here  and  there  a  solitary  individual ; 
and  scholars  and  divines  will  spend  their  lives  in  perusing, 


POWER  OF  THE  SAVIOUR'S  LOVE.  213 

or  in  translating  dead  pagan  books  into  English,  whilst  the 
translation  or  composition  of  Christian  books,  for  the  in- 
struction of  hundreds  of  niillions  of  living  pagans,  is  by 
them  totally  neglected.  These  instances  will  convince 
every  pious  mind  that  much  yet  remains  to  be  done,  to 
evince  the  general  existence  of  the  love  of  Christ  in  the 
hearts  of  his  professed  disciples  throughout  the  Christian 
churches  of  this  land.     But  I  must  close  : 

This  subject  should  lead  us  all  to  self-examination,  and 
to  put  to  ourselves  this  question  : — To  what  has  the  love  of 
Christ  constrained  me  ?  and,  first  of  all,  has  it  constrained 
me  to  hate  sin  ?  for  they  were  the  sins  of  men  which 
crucified  the  Lord  of  Glory.  A  hatred  of  sin  is  the  first 
and  the  best  evidence  of  the  love  of  Christ  being  efficacious 
in  producing  a  corresponding  love  in  our  hearts ;  for  a 
love  to  the  Saviour  and  a  love  of  sin  cannot  exist  together 
in  the  same  heart.  He  that  loves  sin,  hates  the  Saviour ; 
therefore,  the  first  effect  of  the  love  of  Christ  being  shed 
abroad  in  any  heart,  is  inducing  it  to  crucify  the  flesh  with 
its  afi'ections  and  lusts.  Take  St.  Paul's  reasoning  and  ad- 
vice on  the  subject :  "  In  that  Christ  died,  he  died  unto 
sin  once  ;  but  in  that  he  liveth,  he  liveth  unto  God  :  like- 
wise reckon  ye  yourselves  to  be  dead  indeed  unto  sin,  but 
alive  unto  God,  through  Jesus  Christ  our  Lord.  Let  not 
sin  therefore  reign  in  your  mortal  bodies,  that  ye  should 
fulfil  it  in  the  lusts  thereof."  And  take  St.  Peter's  admo- 
nition :  "  Forasmuch  as  Christ  hath  sufi'ered  for  us  in  the 
flesh,  arm  yourselves  likewise  with  the  same  mind,  for 
he  that  hath  suffered  in  the  flesh  hath  ceased  from  sin, 
that  he  should  no  longer  live  the  rest  of  his  time  in  the 
flesh  to  the  lusts  of  men,  but  to  the  will  of  God."  Thus 
you  see  that  the  love  of  Christ  must  constrain  us,  in  the  first 
place,  to  deny  ungodliness  and  worldly  lusts,  and  to  live 
soberly,  righteously,  and  godly  in  this  present  world, 
adorning  the  doctrine  of  God  our  Saviour  in  all  things, 
and  by  well  doing  putting  to  silence  the  ignorance  of 
foolish  men.  This  first  effect  of  the  Saviour's  love  termi. 
nating  in  ourselves  is  essential  to  the  Christian  character, 
and  without  it  the  utmost  apparent  zeal  for  the  enlarge- 
ment of  the  visible  church,  for  the  increase  of  education, 


214  DISCOURSE    XVI. 

or  for  the  conversion  of  the  nations  to  Christianity,  will 
not  prove  any  real  attachment  to  the  Saviour.  Wilful  and 
habitual  sin  in  professed  disciples  is  like  crucifying  the  Son 
of  God  afresh,  trampling  his  blood  under  foot,  and  ex- 
posing him  to  open  scorn.  It  will,  at  the  great  day  of 
judgment,  be  in  vain  to  say,  "  Lord !  Lord  !  have  we  not 
prophesied  in  thy  name,  and  in  thj;-  name  done  many 
wonderful  works,"  and  shewn  great  zeal  for  thy  cause  in 
the  world,  if  we  love  and  serve  sin.  He  will  say.  Depart 
from  me,  all  ye  that  work  iniquity,  I  never  knew  you  :  they 
that  loved  me  kept  my  commandments,  but  ye  despised 
and  disobeyed  them.  True  zeal  and  ardent  affection  to  the 
cause  of  our  Lord,  is  not  shewn  by  assailing  the  sins  and 
ignorances  of  other  men,  and  indulging  our  own ;  but 
since,  humanly  speaking,  our  own  sins  are  most  within 
our  own  reach,  they  will  be  first  cast  away,  whenever  our 
hatred  of  sin  is  real.  And  ministers,  and  parents,  and 
teachers  have  need  most  especially  to  regard  this,  when 
attempting  to  communicate  moral  and  religious  instruction 
to  the  young,  if  they  would  have  God's  blessing  rest  on 
their  labours. 

There  have  been  periods  of  the  church,  when  pious 
good  men  seemed  to  neglect  the  external  diffusion  of 
Christian  principles,  and  to  retire  within  themselves,  and 
let  their  love  to  Christ  terminate  in  holy  contemplations, 
and  devout  admiration  of  his  infinite  and  ineffable  grace. 
The  present  is  an  age  of  external  effort  and  exertion,  and 
as  man,  weak  and  wicked,  is  ever  prone  to  go  to  extremes, 
there  is  a  danger  of  being  hurried  onward  to  activity  by  the 
impulse  of  men's  opinions,  instead  of  being  actuated  by  an 
internal  principle  of  love  to  Christ.  I  may,  therefore,  be 
permitted  to  suggest  to  you,  my  fellow  Christians,  the 
propriety  of  self-examination  on  this  point,  to  see  whether 
you  are  drawn  by  the  cords  of  divine  love,  or  with  the 
bands  of  man's  opinion.  Alas  !  if  man's  opinion  only,  or 
chiefly,  or  the  importunity  of  zealous  individuals,  are  the 
things  which  carrry  us  forward  to  support  schools,  and 
to  advocate  the  cause  of  education,  and  the  building  of 
chapels,  and  the  raising  up  of  ministers,  and  printing 
Bibles,  and  sending  forth  missionaries,  and  all  the  while 


POWER  OF  THE  SAVIOUR'S  LOVE.  215 

the  crucified  Redeemer  be  forgotten,  or  overlooked  by  us, 
in  the  secret  movements  of  our  souls  ;  although  man 
cannot  know  it,  the  Saviour  knows  it,  and  he  cannot 
possibly  accept  with  approbation  our  contributions  and 
our  doings ;  for  in  such  case  it  is  not  him  we  serve,  but 
our  own  vanity,  or  our  own  good  name.  It  is  the  praise 
of  man  we  are  aiming  at,  and  not  the  praise  of  God. 

These  hints  will,  I  hope,  induce  us  all  to  cherish  a 
spirit  of  watchfulness,  and  to  be  instant  in  prayer,  that 
our  motives  may  be  pure  and  sincere,  that  our  eye  may 
be  single,  that  it  may  never  be  turned  away  from  the 
cross  and  crown  of  our  divine  Lord ;  that  we  may  be 
workers  together  with  him,  and  labour  or  suffer  with  him ; 
that  we  may  now  fight  the  good  fight  of  faith,  lay  hold 
on  eternal  life,  be  ever  cleaving  to  Jesus,  for  our  life  is  hid 
with  Christ  in  God  ;  and  that  we  may  be  permitted  at 
last  to  reign  with  him  for  ever  and  ever,  joining  in  the 
celestial  song  of  Moses  and  the  Lamb,  and  reciting, 
throughout  eternity,  the  praises  of  him  who  loved  us,  and 
washed  us  from  our  sins  in  his  own  blood ;  to  whom  be 
glory  and  dominion,  Amen  and  Amen  ! 


Topics  of  an  Exhurtation  founded  on  the  preceding 
Discourse. 

The  cause  of  Christian  missions  is  the  cause  of  Christ. 

He  has  commanded  them  to  be  undertaken. 

The  heathen  nations  are  given  to  him  as  his  inheritance. 

When  he  sees  their  conversion,  he  sees  of  the  travail  of 
his  soul,  and  is  satisfied. 

He  has  commanded  ordinary  means  to  be  used: — Go 
and  teach  all  nations. 

The  idea  of  ivaiting  for  miraculous  interference  has 
been  acted  on,  but  does  not  seem  warranted.  Chinese, 
supposed  to  be  the  most  difficult  language  under  heaven , 
has  given  way  to  the  use  of  means. 

Christian  missions  are  Christ's  cause,  and  love  to  him 
should  constrain  every  Christian  to  aid  in  sending  forth 
missionaries,  and  supporting  them,  till  churches  be  formed 
amoasrsL  the  heathen, 


216  DISCOURSE   XVI. 

SCHOOLS. 

Neglect  of  children  raises  up  careless  men  and  women, 
who  neglect  the  next  generation,  and  onwards  the'  world 
grows  worse. 

Tuition  of  children  raises  up  a  generation  of  men  and 
women  who  teach  the  next  generation  of  children,  and  the 
world  is  improved. 

To  assist  the  poor  in  educating  their  children  is  doing 
them  the  greatest  service. 

And  to  bring  little  children  to  the  Saviour  must  be 
pleasing  to  him. 


Jesus,  the  Son  of  God,  who  once 

For  us  his  life  resign'd, 
Now  lives  in  heaven,  our  great  High  Priest, 

And  never-dying  Friend. 
Through  life,  through  death,  let  us  to  him 

With  constancy  adhere; 
Faith  shall  supply  new  strength,  and  hope 

Shall  banish  every  fear. 

To  human  weakness  not  severe 

Is  our  High  Priest  above  ; 
His  heart  o'erflows  vtfith  tenderness, 

His  bowels  melt  with  love. 
With  sympathetic  feelings  touch'd. 

He  knows  our  feeble  frame  ; 
He  knows  what  sore  temptations  are. 

For  he  hath  felt  the  same. 

But  tho'  he  felt  temptation's  pow'r 

Unconquer'd  he  remain'd ; 
Nor  'midst  the  frailty  of  our  frame. 

By  sin  was  ever  stain'd, 
As,  in  the  days  of  feeble  flesh. 

He  pour'd  forth  cries  and  tears  ; 
So,  though  exalted,  still  he  feels 

What  every  Christian  bears. 

Then  let  us,  with  a  filial  heart, 

Come  boldly  to  the  throne 
Of  grace  supreme,  to  tell  our  griefs, 

And  all  our  wants  make  known  : 
That  mercy  we  may  there  obtain 

For  sins  and  errors  past, 
And  grace  to  help  in  time  of  need, 

While  days  of  trial  last. 


DISCOURSE    XVII. 

DKLIVERED    AT    HOXTON    ACADEMY    CHAPEL,    FEBRUAUY  <),   1825. 


REGARD  TO  THE  AFFAIRS  OF  OTHERS. 


PhILIPPIANS,  II.  4. 

"  Look  not  every  one  on  his  own  things,  hut  every  one  also  on  the 
things  of  others." 

This  sentence  of  St.  Paul's  letter  to  the  Christians  at 
Philippi,  I  consider  as  a  precept  addressed  to  those  only, 
whose  hearts  are  imbued  with  a  principle  of  love  to  God 
and  man ;  for  if  addressed  to  an  unregenerated  heart,  or  a 
mind  destitute  of  a  principle  of  piety  and  benevolence,  it 
would  produce  nothing  but  mischief.  A  seljish  creature's 
looking  on  the  things  or  affairs  of  others,  and  intermeddling 
with  them,  can  effect  no  good  to  that  other  person :  but, 
contrariwise,  may  do  him  much  harm.  The  looker-on,  if 
he  sees  wants,  does  not  relieve  them,  if  he  sees  imperfec- 
tions, he  exposes  them,  instead  of  endeavouring  to  hide 
and  remove  them  ;  if  he  sees  inconsistencies  and  follies,  he 
ridicules  them  and  pours  forth  his  contempt;  if  he  sees 
weaknesses,  he  endeavours  to  avail  himself  of  them,  to 
benefit  and  aggrandize  himself:  therefore  it  is  only  he  who 
loves  God  with  all  his  heart,  and  his  neighbour  as  himself, 
that  can  look  on  the  things  of  others,  and  attend  to  them, 
in  a  manner  that  is  beneficial  to  those  other  persons.  But 
all  sincere  Christians  profess  to  love  God  and  their  neigh- 


218  DISCOURSE    XVII. 

bour ;  therrfore  I  shall  feel  justified,  in  addressing 
Christians  on  this  occasion,  to  exhort  them,  individually 
and  collectivelj^,  not  only  to  lock  to  their  own  affairs,  but 
also  to  the  affairs  of  others.  And  in  the  way  in  which  I 
have  guarded  the  application  of  this  principle,  I  shall  not 
feel  myself  justly  chargeable  with  an  endeavour  to  inculcate 
a  spirit  of  improper  interference;  the  spirit  of  a  meddle- 
some person;  a  troubleseme  busy-body:  nor  yet  shall  I 
feel  justly  charged  with  calling  upon  persons  to  neglect 
their  own  affairs,  and  officiously  interfere  with  the  affairs  of 
others ;  or,  as  the  Chinese  express  it,  neglect  their  own 
field,  and  affect  to  cultivate  their  neighbour's  ; — leave  their 
own  door  choked  up  with  snow,  and  run  to  sweep  the 
snow  off  their  neighbour's  house-top.  There  are  such  per- 
sons in  the  world,  but  Scripture  and  reason  condemn  them ; 
and  although  selfishness,  and  a  hard-hearted  indifference  to 
the  cause  of  God  and  man,  may  caricature,  and  with  such 
allegations  calumniate  an  enlarged  benevolence ;  we  main- 
ta,in  that  it  is  not  difficult  to  distinguish  a  pernicious  busy- 
body, from  an  ever  active  and  benevolent  good  man.  Re- 
ligion must  not  be  neglected  and  set  aside,  because  there 
are  hypocrites;  nor  must  a  Christian  draw  back  and  retire 
within  himself,  because  there  are  ambitious,  bustling, 
noisy,  and  Avould-be  philanthropists. 

Our  text  says,  "  Look  not  every  man  on  his  own 
things,"  and  a  caviller  may  say,  it  teaches  a  man  to  over- 
look his  own  affairs  and  neglect  them,  in  order  that  he  may 
attend  to  the  affairs  of  others,  which  is  a  proceeding  alto- 
gether unreasonable.  But  those  acquainted  with  the  idiom 
of  the  original  language,  know  that  the  meaning  of  the  pas- 
sage is  not  thus ;  but  that  it  directs  every  man  to  look  at, 
or  regard,  in  all  he  says  and  does,  not  his  own  welfare 
only  or  solely,  but  also  to  have  a  regard  (at  the  same  time 
that  he  studies  his  own  welfare)  to  the  temporal  and  spiri- 
tual Avelfare  of  others.  It  is  well  known  that  the  New- 
Testament  teaches  Christians  to  be  sober,  to  be  vigilant,  to 
be  watchful,  to  be  industrious  in  all  that  concerns  their 
own  hearts,  their  personal  and  domestic  interests,  and  to 
seek  the  good  of  the  land  they  live  in  ;  and  therefore  every 


REGARD  TO  THE  AFFAIllS  OF  OTHERS.        219 

candid  reader  will  interpret  the  expression  in  our  text,  in 
the  way  which  has  now  been  done,  and  consider  it  as  di- 
rected against  the  demon  or  idol  of  self,  which  regards  not 
the  discomfort,  the  ignorance,  the  want,  the  misery  of 
others;  but  which  is  wholly  absorbed  about  its  own  things. 
Self-gratification,  which  is  totally  regardless  of  the  misery 
occasioned  to  others,  is  the  cruel  idol  worshipped  by  the 
man  of  pleasure  ;  self-interest  is  the  idol  of  the  covetous,  a 
false  god,  much  worshipped  in  Christendom,  as  well  as  in 
pagan  lands ;  self-aggrandizement  is  the  idol  of  the  ambi- 
tious; and  self-ease,  self-comfort,  and  self- edification  con- 
stitute a  sort  of  household  god,  secretly  worshipped  by 
many  a  pious  Christian. 

But  "  charity  seeketh  not  her  own"  exclusively  j  a 
spirit  of  heaven- derived  benevolence  loves  her  neighbour  as 
herself,  regards  not  only  her  own  gratification,  interest, 
aggradizement,  ease,  comfort,  edification,  and  happiness ; 
but  also  desires  and  labours  to  promote  all  these  in  refe- 
rence to  other  persons,  families,  districts,  and  nations.  The 
idol  of  self  is  thrown  down,  and  God  and  his  creatures  are 
restored  to  that  place  in  our  affections  and  regards,  which 
is  their  just  right. 

Although  each  person  cannot  make  his  or  her  individual 
exertions  universally  beneficial  to  others,  still  a  spirit  of 
universal  benevolence  can  be  cherished,  and  be  productive 
of  the  greatest  benefit,  by  disposing  the  heart  to  do  good  to 
others,  whenever  or  wherever,  on  every  possible  occasion, 
an  opportunity  is  presented.  Those  who  cherish  this  spirit 
never  saj'^,  when  it  is  in  the  power  of  their  hand  to  do  good, 
*'  This  is  not  my  concern ;  that  man  is  not  a  Jew,  but  a 
Samaritan ;  or  he  is  a  Jew,  and  not  a  Samaritan,  and  I 
will  pass  by  on  the  other  side,  and  leave  him  in  his  distress, 
and  will  turn  my  attention  home,  for  charity  begins  at 
home."  No  ;  the  principle  we  advocate  would  prevent  this 
selfish  pretext;  and  I  do  maintain,  (although  the  senti- 
ment be  in  opposition  perhaps  to  the  opinions  of  some  good 
men,)  that  the  idea  of  universal  benevolence  is  not  a  use- 
less visionary  notion ;  but  it  is  a  rational,  scriptural, 
christian  idea ;  and  my  reason  is  this  : — Christians  arc  in 


220  DISCOURSE    XVII. 

scripture  taught  to  imitate  the  universal  benignity  of  the 
Deity,  whose  tender  mercies  are  over  all  his  works,  and 
who  causes  his  sun  to  rise  and  shine  on  all  the  nations,  and 
on  all  classes  of  persons,  and  sendeth  rain  on  the  just  and 
on  the  unjust.  And  Christians  are  further  taught  in  that 
very  Letter  of  St.  Paul,  in  which  our  text  lies,  to  imitate 
not  only  the  extent,  but  the  degree  of  the  Saviour's  benevo- 
lence;  if  we  can  apply  the  word  benevolence  to  the  inex- 
pressible and  utterly  inconceivable  charity,  which  induced 
him  to  look  upon  our  lost  and  ruined  world,  and  interfere 
to  effect  our  eternal  salvation.  Let  the  same  mind,  says 
St.  Paul  to  the  Christians  at  Philippi,  be  in  j^ou,  which 
was  also  in  Christ  Jesus,  who,  (although  in  the  form  of 
God — and  incomprehensibly  glorious  and  blessed — and 
equal  with  God — still,  although  thus  rich  in  glory  and 
blessedness ;)  for  our  sakes  emptied  himself,  and  became 
poor,  and  made  himself  of  no  reputation;  and  assumed 
the  form  of  a  servant,  and  the  likeness  of  men ;  and  laid 
himself  low,  and  submitted  to  death,  even  the  ignominious 
and  cruel  death  of  the  cross.  Now  it  was  in  pity  to  all 
ranks  and  conditions  of  men,  and  for  polluted,  guilty, 
wretched,  creatures  in  all  nations,  and  amongst  all  peoples 
and  languages,  that  he  thus  humbled  himself  and  shed  his 
blood ; — and  never  can  benevolence  so  disinterested,  or  to 
such  a  degree,  or  to  such  an  extent,  be  equalled,  any  more 
than  the  infinite  beneficence  of  the  Deity  can  be  equalled 
by  the  puny  efforts  of  feeble  man :  but  still,  you  perceive 
the  Bible  commands  Christians  to  imitate  the  one  as  well 
as  the  other ;  to  cherish  the  same  mind  that  was  in  Christ 
Jesus,  when  be  looked  on  the  affairs  and  died  for  the  re- 
demption of  the  world.  Universal  benevolence,  then, 
is  a  scriptural  idea;  and  to  cherish  such  a  sentiment,  a 
christian  duty. 

And  how  wonderfully  comprehensive  is  the  precept  that 
requires  this  duty — Be  ye  imitators  of  God  and  of  the  Sa- 
viour !  The  7iatural  perfections  of  the  Deity  are  indeed 
inimitable;  we  cannot  imitate  omnipotence  and  create  a 
world ;  nor  can  we  imitate  omniscience,  and  therefore  should 
not  affect  to  judge  the  world:  but  we  are  commanded  to 


REGARD  TO  THE  AFFAIRS  OF  OTHERS.         221 

imitate  the  moral  perfections  of  God  Almighty,  Father,  Son, 
and  Spirit  ;— to  be  just  as  God  is  just ;  to  be  holy  as  he  is 
holy ;  pure  as  he  is  pure  ;  merciful  as  he  is  merciful ;  and  in 
benignity  and  charity  to  resemble  him ;  to  forgive  as  he  for- 
gives us  ;  to  be  patient  as  he  is  patient  to  us  ;  and  every  one 
of  us  to  look  on  the  affairs  of  others,  as  Christ  Jesus  looked 
upon  ours ; — with  similar  mercy,  and  with  similar  exertions ; 
to  bear  with  others ;  to  labour  for  others  ;  to  suffer  depriva- 
tions and  insults ;  and,  if  necessary,  death  for  the  sake  of 
others. 

Be  ye  imitators  of  God,  and  like-minded  with  Christ. — 
Oh,  what  a  rule  of  Christian  ethics  is  this  !  and  how  glori- 
ously peculiar  is  our  holy  religion  in  this  !  Neither  an- 
cient nor  modern  Pagans  could  ^ay  to  the  people,  "  Be  ye 
imitators  of  your  gods,"  without  saying  with  the  same 
breath,  "  Be  ye  vicious,  or  impure,  or  cruel ;"  nor  can  the 
priests  of  Mahommed  tell  the  Musselmen  to  imitate  their 
prophet,  without  implying  the  same  absurdity. 

Did  that  principle  of  benevolent  concern  for  others  ge- 
nerally prevail,  it  would  prevent,  and  in  every  instance  in 
which  it  does  exist,  it  does  prevent  injustice  and  injuries, 
and  the  withholding  of  rights,  and  it  insures  the  bestov/- 
ment  of  positive  good.  If  the  people  of  Europe  called 
Christians,  had  looked  with  a  benevolent  eye  on  the  affairs 
of  the  sons  of  Africa,  how  could  the  abominable  Slave-trade 
ever  have  been  suffered  to  grow  to  that  horridly  cruel  and 
malignant  height  that  it  did  ?  If  the  people  of  this 
land  called  Christians,  had  looked  with  a  benevolent 
eye  on  the  poor  families  around  them,  ho\v  could  their 
children  have  remained,  generation  after  generation, 
gi'owing  up,  and  living,  and  dying  in  gross  ignorance  and 
vice ;  whilst  those  who  had  it  in  their  power  to  instruct 
gratuitously,  and  those  whom  the  funds  of  the  country 
maintained  for  the  purpose  of  instructing  the  people,  very 
generally  stood  by  unconcerned  ?  If  at  this  day  the  chris- 
tian churches  cherished  the  principle  of  benevolent  concern 
for  others,  to  the  degree  which  comes  at  all  near  to  an  imi- 
tation of  the  Saviour,  would  they  view  with  that  apathy 
which  they  still  do,  the  situation  of  hundreds  of  millions  of 


222  DISCOURSE   XVII. 

the  human  family  in  the  eastern  hemisphere,  beyond  the 
Ganges,  and  in  other  regions ;  and  seem  to  grudge  (as  some 
pious  people  do)  the  scanty,  miserably  disproportioned  aid 
afforded  to  them  ?  Many  more  instances  of  selfish  imcon- 
cern  for  others  could  be  brought  forwards,  every  one  tend- 
ing to  shew,  that  still,  in  our  day,  of  which  we  think  so 
highly,  and  which  we  praise  so  loudly ;  still,  in  comparison 
of  what  Christian  churches  should  do,  it  may  in  truth  be 
said  of  them — "  All  seek  their  own,  not  the  things  which 
are  Jesus  Christ's."  All  look  upon  their  own  things;  no  man 
cares  for  the  things  of  others.  I  speak  thus,  not  because  I 
despise  the  day  of  small  doings ;  nor  because  I  am  insen- 
sible of  the  willing  and  devoted  aid  of  many  poor  Christians, 
whose  mite,  given  with  grateful  hearts  to  the  Saviour,  con- 
stitutes neai'ly  their  all ;  nor  do  I  mean  to  insinuate  that 
there  are  no  opulent  Christians,  who  contribute  largely  to 
benevolent  objects  of  different  kinds  ;  but  I  speak  thus,  be- 
cause I  take  the  churches  collectively,  and  I  do  not  confine 
Christian  duty  to  the  bestowment  of  money,  but  extend  it  to 
the  concern  which  Christians  ought  to  manifest  for  others, 
by  their  perso7ial  services :  I  maintain  that  Christians  should 
allow  themselves  to  be  incommoded;  and  sacrifice  their  per- 
sonal and  domestic  comforts  occasionally,  or  frequently,  or 
perpetually,  as  circumstances  may  require  ;  that  they  should 
sometimes  quit  their  homes,  and  their  kindred,  and  their 
country,  from  a  kind  regard  to  the  welfare  of  other  tribes 
and  nations  of  men.  I  am  now  endeavouring  to  inculcate  a 
general  principle  applicable  to  all  Christians,  both  in  their 
individual  and  associated  capacities,  M'hich  if  admitted  and 
adopted,  would,  with  Heaven's  blessing,  speedily  improve 
the  moral  and  spiritual  condition  of  our  comparatively 
)}appy  land,  and  of  all  the  rest  of  the  nations  ;  this  I  am  en- 
deavouring to  do— but  I  am  not  intending  to  censure  this 
or  that  individual ;  nor  to  point  to  this  man  or  that  woman, 
and  dictate  what  he  or  she  should  do.  Of  the  extent  of 
Christian  effort  for  the  sake  of  others,  every  individual  must 
answer  to  God  his  Saviour,  and  to  his  own  conscience. 

Nor   do   I   require   Christians,   not   even    missionaries 
(vvhom  some  people  consider  a  sort  of  devotees),  to  reject 


REGARD  TO  THE  AFFAIRS  OF  OTHERS.        223 

the  comforts  which  the  God  of  nature,  and  their  reconciled 
and  gracious  Father  in  heaven  gives  them :  I  do  not  require 
them  to  starve  themselves  either  with  hunger  or  with  cold, 
nor  to  destroy  their  health  by  excessive  exertions  ;  but  my 
doctrine  requires  Christians  to  make  their  personal  and  do- 
mestic comforts  and  affairs,  subordinate  and  subservient  to 
the  cause  of  Jesus  Christ.  It  requires  Christians  to  make  the 
prosperity  and  enlargement  of  the  Redeemer's  kingdom  their 
Jirst  object;  and  the  comfort  of  themselves  and  families  the 
second.     If  a  man  or  woman  can,  in  the  course  of  Divine 
Providence,  did  in  any  way,  the  blessed  cause  of  promoting 
the  salvation  and  happiness  of  others,  and  ivill  not,  because 
doing  so  occasions  some  discomfort,  either  actually  present, 
or  anticipated;  then  do  I  say  there  is  in  the  case  of  that  man 
or  woman,  a  gross  dereliction  of  duty,  and  a  heinous  offence 
against  Zion's  King,  although  I  do  not  say  that  Jesus  will 
certainly  punish  the  individuals  as  rebels,  and  utterly  reject 
them. 

We,  of  the  evangelical  school,  profess  to  believe  that  the 
Saviour  (in  a  manner  we  do  not  pretend  to  understand,  nor 
presume  to  describe,  yet  not  less  really  than  if  we  could  do 
both  the  one  and  the  other^  emptied  himself  of  his  divine 
glories  and  heavenly  riches,  and  put  himself  in  our  place,  as 
our  surety,  to  suffer  the  just  penalty  of  a  violated  law  in  our 
stead  ;  and  by  so  doing  deliver  us  from  inconceivably  great 
and  interminably  lasting  miseries :  and  yet,  after  all  this  pro- 
fession of  obligation,  there  are  very  few  Christians  who  will 
part  with  a  moiety  of  their  wealth  for  the  Saviour's  sake  ; 
there  are  very  few  comparatively,  who  wdll  take  the  trouble 
to  teach  the  ignorant  in  their  own  neighbourhood  concern- 
ing the  Saviour,  which  knowledge,  they  yet  profess  to  be- 
lieve, is  essential  to  salvation  ;  how  few  parents,  hovr  few 
mothers  will  part  with  their  children,  that  they  may  go  to 
preach  the  gospel  in  remote  lands  :  or  in  distant  parts  of  our 
own  empire  ;  and  how  few  of  the  Christian  men  or  women 
in  comfortable  or  opulent  circumstances,  will  quit  their 
comforts  and  their  homes  for  Christ's  sake.  It  is  very 
strange  indeed,  that  such  persons  can  so  seldom  see  it  to  be 
their  duty  to  make  any  material  effort  either  at  home  or 


224  I)ISCOURSE    XVII. 

abroad.  If  the  rich  do  not,  amongst  Protestants,  give 
money  to  procure  an  indulgence  to  commit  positive  sin,  vet 
most  of  the  well-conditioned  and  opulent  evidently  think, 
that  a  pecuniary  contribution  purchases  an  indulgence  for 
the  omission  of  personal  service.  I  do  not  desire  to  over- 
rate the  services  of  any  class  of  men  ;  nor  do  I  expect  that 
the  utmost  exertions  of  all  the  opulent  and  well-educated 
men  and  women  in  the  land,  can  or  will  produce  a  saving 
effect,  without  the  co-operation  of  the  Lord's  hand  working 
with  them  ;  but  whilst  speaking  on  this  subject,  it  appears 
incumbent  on  me  to  point  out  the  duties  and  defects  of  all 
such.  It  is  my  sincere  conviction,  that  there  is,  in  the 
United  Kingdom,  a  want  of  fidelity  in  the  public  teachers 
of  religion,  on  this  subject ;  that  the  Christians  are  too 
much  flattered  and  praised,  when  they  simply  perform — 
and  perform  many  of  them  but  very  imperfectly — their 
duty  in  caring  for  the  spiritual  and  eternal  welfare  of 
others.  And  M'ho  of  us  is  not  disposed  to  over-rate  our 
feeble  heartless  services  in  our  Saviour's  cause  ?  Alas ! 
where  do  we  find  the  mind  that  was  in  Christ  prevailing 
in  the  Churches  ? 

He,  left  his  Father's  bosom  and  his  heavenly  home, 
humbled  himself  to  death,  and  descended  to  hell,  for  me — 
to  save  me  from  thence — says  yonder  man  or  woman ;  and 
still  neither  that  man  nor  that  woman  will  quit  the  comforts 
of  their  terrestrial  home,  though  millions  are  destitute  of 
the  means  of  knowing  the  Saviour ;  and  they  will,  in  Chris- 
tian lands,  spend  their  strenoth  and  waste  their  time,  and 
be  filled  with  an  intense  zeal,  to  settle  in  their  own  way, 
metaphysical  subtleties ;  whilst  millions  require  to  be 
taught  the  being  of  God  ;  the  evil  of  sin  ;  and  the  existence 
of  a  Saviour.  But,  to  descend  to  a  lower  standard  than  an 
imitation  of  Jesus,  how  few  of  the  spiritual  Christians,  to 
accomplish  their  object,  emulate  the  enterprise  of  the  se- 
cular merchant ;  or  the  fortitude,  courage,  and  perseverance 
of  the  ambitious  !  How  few  do  as  much  for  the  spiritual 
interests  of  men,  as  the  celebrated  Howard  did  to  alleviate 
the  temporal  sufferings  of  guilty  criminals !  In  yonder 
eastern  regions  how  many  Britons  are  there,  who,  for  the 


REGARD  TO  THE  AFFAIRS  OF  OTHERS.         225 

sake  of  temporal  support,  or  the  acquisition  of  a  fortune, 
endure  an  exile  of  twenty  or  thirty  years,  and  all  the  dis- 
comforts of  a  foreign  land,  and  of  insalubrious  climates ; 
and  most  of  these  young  persons  go  from  the  families  of 
the  comparatively  opulent  ii\  this  country.  The  love  of 
self  enables  them  to  do  all  this :  but  how  disproportioned 
are  those  whom  the  love  of  Christ  their  Saviour  carries 
forth  and  keeps  there.  No  !  of  the  churches,  our  text  re- 
versed is  yet  true. — Every  man  looks  on  his  own  things, 
and  none,  or  next  to  none,  regards  the  things  of  others. 

It  may  be  said  to  the  preacher,  and  what  would  you  have 
us  do  ?  are  not  great  exertions  made  by  British  Christians 
to  instruct  their  own  people  at  home  ;  and  to  send  Chris- 
tian instruction  to  other  nations  ?  Are  not  books  and 
teachers ;  the  Bible  and  tracts,  and  missionaries,  preachers, 
and  catechists  sent  forth  in  every  direction,  and  what  more 
can  the  Christians  do  ?  Are  not  the  national  churches  of 
Scotland,  England,  and  Ireland  supported  at  a  large  ex- 
pense ?  and  are  not  the  unendowed  congregational  churches, 
though  unsupported  by  the  state,  active  and  zealous  even 
to  excess  ?  How  can  you  say  that  we  care  not  for  the 
spiritual  wants  of  others  ?  Is  there  not  a  British  and 
Foreign  Bible  Society,  and  British  and  Foreign  School  So- 
ciety, and  Sunday  Schools  without  number  ? — and  the 
liberality  and  generosity  of  the  Christian  public  supports 
them  all. 

In  answer  to  this  interrogatory  remonstrance,  I  say  that, 
without  pretending  to  exactness,  I  suppose  nine-tenths 
of  all  this  exertion  is  for  the  Christians  themselves,  and 
not  for  others :  and  when  I  speak  of  the  Christian 
churches,  I  include  with  the  people,  the  ministers  of  reli- 
gion, some  of  whom  are  opulent  and  not  industrious  ;  and 
must  bear  the  censure  which  applies  also  to  laymen,  who 
seek  only  great  things  for  themselves,  and  care  not  for  the 
wants  of  others.  Our  text  justifies  all  the  activity,  and 
zeal,  and  anxiety  to  do  good,  of  the  most  intensely  zealous, 
at  the  same  time  that  it  condemns  the  indifferent  and  sel- 
fishly careless  professor  of  Christianity.  And  although 
the   efforts  of  British  Christians,  when  all  stated  together 

Q 


226  DISCOURSE    XVII. 

in  the  same  paragraph,  may  appear  considerable,  and  to 
some  persons  prodigiously  great,  and  even  excessive  ;  they 
are — when  measured  by  the  obligation  arising  from  the 
divine  command ;  and  from  the  example  of  our  crucified 
Redeemer;  and  by  the  crying  necessities  of  others;  and 
the  capability  of  many  Christians  to  do  a  hundred  times 
more  than  they  do — these  efforts  must  still  be  denominated 
feeble  and  deficient.     There  are  some  pious  persons  think 
they  do  well  to  check  the  zeal  of  this  nation  to  relieve  the 
spiritual  wants  of  other  nations ;  and  there  are  some  mi- 
nisters who  seem  to  say  to  the  churches — "Look  every 
man  to  his  own  things,  and  don't  look  at,  nor  trouble  your- 
selves with  the  ajffairs  of  others :"  and  after  giving  such 
advice,  they  go  and  pray  that  the  Saviour's  kingdom  may 
come  !  nor  do  they  seem  to  perceive,  nor  will  they  admit, 
that  such  advice  and  such  prayers  are  inconsistent.     There 
is  a  grossly  antichristian  idea  still  has  place  in  the  breasts 
of  Christians,  viz.  that  the  rest  of  the  nations  are  not  re- 
lated to  us — that  we  do  not,  as  matter  of  right,  owe  them 
any  regard — that  we  may  innocently  neglect  them:  aye, 
that  it  is  wrong  to  pay  much  attention  to  them ;  that  we 
must  almost  entirely  mind  ourselves.     Alas  !  ye  Christians 
— was  this  the  mind  that  was  in  Christ  Jesus,  when  he 
passed  by  and  saw  us  in  a  perishing  condition  ?  and  is  it 
thus  we  regard  the  nations  whom  our  Father  created,  and 
for  whom  the  Saviour  died  ?     Do  we  maintain  the  infidel 
opinion,  that  we  are  a  superior  race  ;  and  that  God  did  not 
make  of  one  blood  all  nations  of  men,  and  thus  contradict 
and  blaspheme  the  Bible  !     Do  we  still  hold  the  silly  opi- 
nion that  geographical  limits,  a  river,  a  mountain,  or  an 
imaginary  line,  destroys  the  brotherhood  of  the  family  of 
man  ?     Do  we  purpose  to  set  up   those  partition  walls, 
which  our  Saviour  broke  down ;  and  assume  the  Jewish 
pride,   and  arrogate  to  ourselves   the   special  favour    of 
of  heaven,  and  by  the  assumption,  nurse  that  pride,  instead 
of  remarking  God's  goodness  and  our  own  ingratitude,  and 
misuse  of  privileges,  and  unfaithfulness  in  our  stewardship  ? 
What  is  all  that  the  spiritual  Christians  do,  compared  with 
what  the  carnal  votaries  of  pleasure  do  ?    with  what  the 


REGARD  TO  THE  AFFAIRS  OF  OTHERS.         227 

lovers  of  war  do  ?  but  (which  infinitely  surpasses  every 
other  consideration)  what  is  it  that  Christians  do  for  others, 
compared  with  what  Jesus  Christ  has  done  for  them ! 

Many  do  not  like  to  look  at  the  things  of  others,  lest 
an  acquaintance  with  the  real  state  others  should  compel 
the  lookers-on  to  assist.  Not  so  the  ancient  patriarch 
Job.  The  cause  of  distress  which  he  knew  not,  he  searched 
out  that  he  might  rielieve  it.  And  there  are  some  pious 
people  justify  their  apathy  concerning  the  inhabitants  of 
the  eastern  limit  of  Asia,  by  saying  they  perceive  no  open- 
ing ;  they  see  no  movement.  As  if  the  dry  bones  were  to 
move  before  they  were  breathed  upon  ;  as  if  the  door  were 
to  be  opened  before  any  herald  of  salvation  knocked  at  it ; 
as  if  our  Saviour's  redeeming  work,  and  infinitely  agonizing 
labours  for  us,  were  subsequent  to  some  movement  towards 
him.  By  a  strange  perversion  of  what  is  right,  men  exer- 
cise their  ingenuity  to  find  out  reasons,  not  always  very 
specious,  why  they  should  not  do  their  duty  and  care  for 
others  ;  rather  than  why  they  should  do  it  and  comply  with 
the  precept.  In  the  church,  as  well  as  in  the  world,  many  of 
the  precepts  of  the  Bible  seem  to  be  considered  a  dead 
letter.  The  bitter-spirited  disturbers  of  the  peace  of 
churches,  never  think  that  the  Saviour's  command,  to  be 
meek  and  lowly,  is  at  all  binding  on  them.  The  lovers  of 
money  forget  that  covetousness  is  idolatry :  and  those  who 
could,  with  heaven's  aid,  materially  assist  in  the  propaga- 
tion of  the  Gospel  in  foreign  parts,  seem  to  think  that  the 
Saviour's  promise — "  There  is  no  man  that  hath  forsaken 
father  and  mother,  or  brothers  or  sisters,  or  wife  or 
children,  or  houses  or  lands,  for  my  sake  and  the  Gospel's, 
but  shall  receive  manifold  more  in  this  life,  and  in  the 
world  to  come  life  everlasting" — means,  that  no  man  shall 
forsake  either  the  one  or  the  other  of  these  ties  and  good 
things  for  the  Gospel's  sake. 

You  perceive  that  my  mind  and  discourse  falls  much 
into  the  duty  of  Christians  to  look  to  the  things  of  other 
nations  and  tribes  of  men  ;  but  I  by  no  means  intend  that 
we  must  neglect  those  that  are  near,  and  care  only  for  those 
that  are  remote ;  though  I  do  maintain,  agreeably  to  the 

q2 


^  DISCOURSE   XVII. 

example  of  Paul  and  Barnabas,  that,  when  men  reject  the 
Gospel,  it  is  right  to  turn  away  from  them,  and  address  it 
to  others.  It  will  not  be  fair  either  to  charge  me  with 
magnifying  that  in  which  I  myself  happen  to  be  engaged^ 
as  every  one  likes  to  do.  My  view  of  the  matter  is  this,  and  I 
think  it  will  prove  what  I  have  now  asserted.  I  hold  that 
the  whole  world  is  guilty  before  God — that  there  is  none 
righteous — no,  not  one.  I  maintain  that  every  inhabitant 
of  Britian  needs  salvation  as  much  as  a  West-Indian  slave, 
or  a  Hindoo,  or  a  Chinese  ;  that  the  hearts  of  Englishmen 
are  as  much  at  enmity  against  God,  previously  to  that  change 
which  we  call  conversion,  as  the  hearts  of  any  pagan 
idolater  whatever.  It  is  not  here  that  the  difference  be- 
tween evangelized  and  unevangelized  lands  really  lies :  but 
the  difference  consists  in  the  quantum  of  means  enjoyed 
in  one  region  and  in  the  other. 

Since  Augustine,  the  first  archbishop  of  Canterbury, 
obtained  a  footing  in  this  then  pagan  land,  to  what  a  de- 
gree have  the  means  of  Christian  knowledge  increased  !  It 
is  not  possible  for  your  preacher  to  describe  the  difference 
of  means  enjoyed  by  this  country,  and  that  land  from 
which  he  has  returned  for  a  season.  It  has  taken  at  least 
ten  centuries  to  bring  you  to  the  state  of  Gospel  privilege 
in  which  you  are  this  day ;  and  it  is  not  easy  for  j^ou  to 
look  back  and  realize  the  pagan  state  of  the  Saxon 
heptarchy.  But  I  have  actually  experienced  a  similar  state 
of  moral  and  religious  degradation  in  yonder  eastern 
hemisphere.  The  people  there  are  not,  in  a  physical  point 
of  view,  worse  off  than  you.  Their  climate  is  not  to  them 
generally  insalubrious  ;  they  have  food  and  raiment,  and 
sunshine  and  shouer,  which  contribute  to  the  gladness  of 
the  animal  spirits — but  the  Christian  church  protestant  has 
not,  till  yesterday,  taken  any  pains  to  convey  to  them  the 
glad  tidings  of  salvation.  The  heathen  know,  by  history 
and  experience,  the  unsubstantial  and  unsatisfying  nature 
of  all  sublunary  pursuits  ;  of  pleasure,  of  ambition,  of 
riches,  of  honours — they  feel  that  they  are  sinners  against 
conscience  which  accuses  them,  but  still  Satan  keeps  them 
in  a  dark  prison ;  and  Christians  take  little  pains  to  send 


REGARD  TO  THE  AFFAIRS  OF  OTHERS.        229 

them  the  light  of  Gospel  liberty — they  remain  in  darkness, 
and  in  bondage  ;  hugging  their  chains ;  observing  rites 
which  cannot  profit ;  cherishing  hopes  which  must  prove 
fallacious;  and  dreading  evils  from  every  source  but  the 
real  one — sin  against  God.  There  are  yonder,  who  can 
read  Chinese,  people  equal  in  number  to  a  fourth  of  the 
whole  population  of  the  world ;  and  there  are  not  there 
more  than  four  efficient  ministers  of  the  reformed  I'eligion, 
for  nearly  three  hundred  millions  of  human  beings.  The 
United  Kingdom  of  Great  Britain  would  be  better  circum- 
stanced than  those  regions,  as  to  the  attainment  of  Chris- 
tian knowledge,  were  all  i*eligious  books  in  the  land  con- 
sumed by  fire  ;  the  churches  and  chapels  demolished  ;  the 
colleoes  and  academies  overthrown ;  and  the  ministers  of 
religion  annihilated  :  for  after  all  this  havoc  and  destruction, 
there  would  be,  I  believe,  hundreds  of  thousands  of  spiri- 
tual Christians  possessed  of  divine  knowledge ;  and  willing 
and  able  to  preserve  this  knowledge,  and  to  re-edify  an 
apparently  ruined  Christianity  in  this  land.  Whilst  yonder 
Satan  sits  enthroned,  and  receives  the  mistaken  homage  of 
millions,  under  the  appearance  of  an  endless  variety  of 
demon  gods,  heroes,  and  virgins,  and  saints,  and  spirits  of 
rivers,  and  mountains,  and  hills  ;  and  the  manes  of  parents 
and  ancestors.  And  yonder,  lying  miracles,  and  false  pro- 
phets ;  and  cunning  diviners,  and  astrologers  ;  and  ignorant, 
or  self-deceived,  or  hypocritical  priests;  and  monks,  and 
nuns,  and  masses  of  pagan  origin ;  and  a  delusive  mum- 
mery of  unintelligible  words,  every  where  abound.  And 
in  some  cases,  where  the  minds  of  the  educated  and  think- 
ing men  revolt  at  these  vulgar  deceits  of  the  devil,  and 
misguided  men  and  women,  they  rush  from  the  extreme  of 
a  gross  superstition  to  atheism  and  annihilation,  and  live 
with  no  better  pursuits,  and  die  with  no  higher  hopes,  than 
the  beasts  that  perish. 

Now  I  know  very  well  that  there  are  some,  I  fear  many, 
in  our  own  land  not  better  than  these  ;  but  I  likewise 
know  that  the  xneans  of  being  better  informed,  and  better 
circumstanced,  are  almost  universally  in  the  power  of  every 
individual  in  these  islands — but  they  will  not  come  to 
Christ.     However,  I  still  give  my  vote  for  the  employment 


230  DISCOURSE   XVII. 

of  every  possible  effort  to  compel  them  to  come  to  the  Sa- 
viour, and  to  persecute  them  (if  they  will  call  it  so)  with 
the  remonstrances  and  invitations  of  the  gospel.  Still  I 
maintain  that  it  is  not  consistent  with  a  fair  representation 
of  the  case,  to  compare  or  liken  Britain  to  yonder  pagan 
lands ;  and  it  is  a  pitiable  niggardliness  of  some  pious  mis- 
judging people,  who  seem  to  regret  that  there  are  British 
Christians  who  look  not  entirely  at  their  own  wants ;  but 
also  look  at  and  endeavour  to  supply  the  wants  of  others, 
beyond  the  political  limits  of  our  own  dominions.  I  fear 
these  opinions  will  appear  to  some,  unjustly  censorious 
— if  they  be  so,  it  is  my  mistake,  of  which  I  shall  be 
happy  to  be  convinced  j  and  as  my  remarks  refer  to 
opinions  which  I  have  seen  in  books  or  heard  in  conversa- 
tions in  general  society,  they  are  not  in  the  least  degree 
personal.  I  close  by  saying.  Oh !  remember  Jesus — his 
degradation  for  us ;  his  painful  life ;  his  agony  in  the 
garden ;  his  death  upon  the  cross, — and  remember  the 
cause  of  these ;  in  none  of  these  did  he  regard  his  own 
things,  but  the  things  of  others.  Learn  then  of  Jesus ; 
let  the  same  mind  be  in  you,  that  was  also  in  Christ  Jesus  : 
and  look  not  every  man  on  his  own  things,  but  every  man 
also  on  the  things  of  others. 

To  this  procedure  it  may  be  objected,  that  many  other 
"  peoples,"  and  other  tribes  of  men  do  not  desire  our  aid  ; 
but  if  offered,  are  more  likely  to  despise  it  than  receive  it. 
This  is  in  many  cases  true,  but  their  misconduct  is  not  the 
rule  of  our  duty.  How  many  human  beings  in  this  coun- 
try— (aye,  it  may  be  there  are  many  in  this  assembly,) 
who  neglect  the  great  salvation  wi'ought  out  by  the  Son 
of  God !  How  many  are  there  who,  when  the  Almighty 
himself  gives  counsel  and  reproof,  set  at  nought  all  his 
counsel,  and  will  accept  of  none  of  his  reproof?  But 
that  is  their  sin, — for  that  the^  are  accountable.  Although 
many  may  reject  spiritual  aid,  it  is  not  to  be  apprehended, 
if  we  judge  by  past  experience,  that  all  will:  but  even  if 
all  were  to  reject  it,  still  Christians  are  bound  by  the 
command  of  God  to  use  diligently  the  means  of  benefiting 
others ;  for  if  any  man  have  not  the  benevolent  spirit  of 
Christ,  he  is  none  of  his. 


DISCOURSE    XVIIl. 


DELlVi"IJED  BEFORE  TMK  LONDON   MISSIONARY    SOCIETY,    IN  SURRY  CHAPEL, 
MAY  11,   1825. 


INTRODUCTION. 


[Fathers  and  Brethren ! 

So  long  ago  as  1807,  Jan.  31st,  I  embarked  for  a  distant 
country,  as  a  Messenger  of  the  Churches,  to  convey  to  a  people 
of  a  strange  speech  and  of  a  hard  language,  the  Books  of 
Divine  RevelL-iion.  From  that  time  to  the  present  ray  atten- 
tion has  been  almost  entirely  devoted  to  that  language,  and  to 
accomplish  the  object  for  which  I  vs^as  sent ;  which  object,  with 
the  aid  of  ray  beloved  friend  and  colleague,  the  late  excellent, 
laborious,  and  indefatigable  Missionary  Milne,  was  effected. 
But  those  labours  were  such  as  altogether  tended  to  disqualify 
me  to  appear  in  the  place  which  I  now  occupy ;  to  address  a 
British  audience.  [  remember  well  that  a  return  to  this  land 
was  never  anticipated  by  me.  At  5,  p.m.  as  the  sun  was  de- 
clining in  the  west,  on  the  26th  of  February  of  the  year  I 
have  already  named,  when  the  ship  in  which  I  sailed  took 
her  final  departure  from  the  British  shores,  I  find  from  my 
Journal  that  I  thus  wrote — 

"  This  is  in  all  probability  (but  God  alone  knows)  the  closing 
prospect  of  a  land  I  shall  visit  no  more.  O  may  the  blessing 
of  God  rest  upon  it !  the  land  that  gave  me  birth ;  the  land 
that  till  this  hour  has  nourished  me ;  the  land  of  ray  fathers' 
sepulchres — a  land  I  esteem  most  precious,  because  there,  I 
trust,  I  was  born  again  ;  and  there  the  saints  in  numbers  dwell. 
Happy  land !  May  the  light  of  the  Gospel  never  be  removed 
from  thee.  The  prayers  of  a  departing  Missionary  are  ended. 
Amen,  and  Amen." 

Afterwards,  being  removed  to  a  far  distant  land,  about  17,000 
miles  from  Britain,  when  standing  on  the  sea-shore,  in  the  cool 
of  the  evening ;  or  walking  solitarily  on  the  beach  ;  often  have 
I  cast  a  wishful  look  across  the  ocean — but  dared  not  cherish 
the  hope  of  revisiting  England.  However,  Providence  has  led 
me  by  a  way  that  I  knew  not;    and  I   am,   by   the  will  of 


232  DISCOURSE   XVIII. 

others,  placed,  this  day,  in  circumstances  which  I  had  not 
anticipated.  I  therefore  crave  your  indulgence,  whilst  I  de- 
liver the  following  discourse;  and  I  pray  that  the  blessing  of 
God  may  rest  on  my  endeavours  to  state,  and  to  enforce  the 
Truth.] 


THE  KNOWLEDGE  OF  CHRIST   SUPREMELY 
EXCELLENT. 

Philippians,   III.   8. 

"  /  count  all  things  loss,  for  the  excellency  of  the  knotvledge  of 
Christ  Jesus  my  Lord." 

In  this  passage  of  sacred  writ,  the  ideas  conveyed  by  St. 
Paul  may  be,  I  conceive,  thus  paraphrased.  Messiah, 
Jesus,  my  Lord !  He  of  whom  the  ancient  prophets  spake 
as  the  Lord's  anointed  and  chosen  one ; — a  Redeemer, 
Deliverer,  and  Saviour  5  who  was  manifested  as  Emmanuel, 
God  with  us ;  who  came  to  save  his  people  from  their  sins ; 
who  came  down  from  heaven  to  give  light,  and  life,  and 
salvation  to  the  world  ;  who  having  given  his  life  a  ransom 
for  many — given  himself  to  be  a  sacrifice — a  sin  offering — 
a  propitiation  for  the  sins  of  men ;  rose  again  from  the  dead, 
a  glorious  conqueror  of  Satan,  and  the  gates  of  hell  5  and 
who  hath  ascended  up  on  high,  in  the  possession  of  full 
power  to  rule  in  heaven  and  in  earth,  till  all  his  enemies  be 
put  under  his  feet ;  and  till  he  hath  brought  to  eternal  bliss 
and  glory  all  those,  of  every  tribe,  and  tongue,  and  nation, 
who  believe  on  his  name.  And  his  is  the  only  name  given 
among  men  (the  only  name  proclaimed  by  divine  authority 
from  the  skies)  by  which  man  can  be  saved. 

Messiah,  Jesus,  my  Lord ! — to  know  him  :  to  win  him  ; 
to  be  found  in  him  ;  redeemed  by  his  death  ;  justified  by 
his  righteousness ;  and  sanctified  by  his  Spirit, — is  in  ray 
estimation  of  infinite  value — there  is  nothing  under  heaven 
to  be  compai'ed  to  it.  The  esteem  and  regard  of  my 
kindred ;  the  consideration  of  my  friends  and  countrymen  j 


KNOWLEDGE  OF  CHRIST  EXCELLENT.  233 

the  rank  and  privileges  of  a  civil  and  religious  nature, 
which  all  men  so  much  value ;  if  denied  me  because  of  my 
devotion  to  Christ,  I  willingly  forego  them. 

The  ground  of  hope  as  to  acceptance  with  God  and  eter- 
nal bliss,  whicla  I  once  fondly  cherished;  arising  from  a 
religious  and  strictly  moral  education,  and  (as  far  as  man 
is  concerned,  and  the  rites  and  observances  of  religion 
referred  to,)  a  blameless  life — these  I  abandon;  not  de- 
siring to  have  my  own  righteousness  which  is  of  the  law ; 
but  that  which  is  through  the  faith  of  Clirist ;  the  righteous- 
ness which  is  of  God  by  faith. 

My  bodily  ease,  and  temporal  comfort ;  a  sure  compe- 
tence in  my  native  country ;  the  delights  of  a  settled  home, 
and  a  circle  of  friends  with  whom  I  have  grown  up  from 
childhood — these,  when  my  Lord's  cause  requires  it,  I 
willingly  relinquish.  Things  that  1  have  heretofore  esteemed 
gain,  I  now  count  loss  for  Christ.  "  Yea,  doubtless,  and  I 
count  all  things  but  loss,  for  the  excellency  of  the  know- 
ledge of  Christ  Jesus  my  Lord."  Such,  my  friends,  is  St. 
PaiU's  language  ;  and  this  language  is  not  the  vapouring 
boast,  or  the  declamatory  harangue  of  an  untried  man. 
For  the  sake  of  Jesus  he  had  already  suffered  the  loss  of  all 
things.  Friends,  and  kindred,  and  home  and  country,  and 
domestic  comfort,  and  personal  ease  and  safety,  he  had 
already  sacrificed.  And  he  had  lost  the  good  opinion  of 
the  society  amongst  whom  he  lived,  and  for  his  devotedness 
to  the  crucified  Jesus,  had  subjected  himself  to  the  appella- 
tions of  enthusiast  and  madman ;  and  had  been  despised 
and  vilified,  and  suffered  persecution  and  insult,  and  endured 
hunger  and  thirst,  and  every  privation.  For  he  considered 
that  winning  Christ, — obtaining  a  knowledge  of  him,  more 
than  compensated  all. 

The  knowledge  of  Christ,  it  is  affirmed,  is  supremely 
excellent.  And  in  what  then  does  its  excellency  consist  ? 
A  dignified  and  eminent  preacher  and  prelate  of  former  days 
has,  in  a  discourse  on  this  text,  argued  the  excellency  of 
this  knowledge  from  the  four  following  topics.  The  know- 
ledge communicated  by  Christ,  does,  in  the 

1st  place,  more  fully  reveal  to  us  the  nature  of  God. 


234  DISCOURSE   XVIII. 

2dly,  It  gives  us  a  more  certain  and  perfect  law  for  the 
government  of  our  lives. 

3dly,  It  propounds  to  us  more  powerful  arguments 
to  persuade  men  to  the  obedience  of  this  law  than  did 
Judaism  or  Paganism,  and, 

Finally,  it  furnishes  us  with  better  motives  and  considera- 
tions to  patience  and  contentedness  under  the  evils  and 
afflictions  of  this  life  than  they  did. 

These  generalities  are  true,  and  good,  and  important,  as 
far  as  they  go,  but  they  come  not  up  to  that  distinct  and 
experimefital  knowledge  of  the  salvation  which  is  in  Christ; 
which  was  the  object  of  St.  Paul's  admiration  and  esteem. 
There  is  a  work  which  Jesus  performed,  as  well  as  doctrines 
which  he  taught ;  and  that  sort  of  knowledge  which  not  only 
makes  us  acquainted  with  Christian  principles,  but  also 
makes  us  participators  of  the  benefits  of  the  Saviour's  work, 
is  the  thing  which  is  of  such  high  value,  and  to  be  held  in 
supreme  estimation. 

It  is  the  saving  knowledge  of  Christ's  mediatorial  work, 
by  which  human  beings  are  delivered  from  the  awful 
penalties  of  a  violated  law ;  whereby  they  are  delivered 
from  the  curse  of  sin,  and  the  love  of  sin,  and  the  practice 
of  sin  ;  by  which  they  are  restored  to  peace  with  God  ;  to 
peace  with  conscience ;  and  to  peace  with  their  fellow  men ; 
as  far  as  their  tempers  and  actings  can  effect  that  peace. — 
A  knowledge  which,  in  proportion  as  it  is  diffused  through- 
out the  world,  will  not  only  bless  individuals  and  families, 
but  which  will  unite  families,  and  tribes,  and  nations  in  the 
bonds  of  peace  and  of  reciprocal  love ;  and  will  banish 
strife  and  injustice,  and  oppression,  and  bloodshed,  and 
wars  from  the  face  of  the  earth. 

Knowledge  of  every  sort  is  good ;  learning  and  science, 
which  contribute  to  the  rational  and  useful  occupation  of  the 
human  mind,  and  which  promote  the  civilization  and 
temporal  comfort  of  man,  are  to  be  esteemed — we  are  not 
this  day  the  advocates  of  ignorance  :  we  too  say  '  encourage 
education  all  round  the  world;  especially  make  man  ac- 
quainted with  the  wonders  of  his  Creator's  works — lead 
him  if  you  can  through  the  garden  and  the  forest,  and  across 


KNOWLEDGE  OF  CHRIST  EXCELLENT.        236 

the  ocean,  and  to  the  mountains'  top,  and  shew  him  the 
hand  of  God  as  displayed  in  the  creatures,  animate  and 
inanimate,  which  every  where  he  beholds ;  and  raise  his 
eyes  to  heaven,  to  contemplate  the  sun,  and  the  moon,  and 
the  stars,  their  magnitude  and  motions,  and  light  and  glory.' 
But,  since  man  is  a  g'lilty  creature,  justly  deserving  God's 
wrath  and  curse — if  you  carry  not  to  him  a  knowledge  of 
the  salvation  which  is  in  Jesus  Christ,  you  have  still  left 
him  without  that  which  is  essential  to  his  happiness  j  with- 
out that  which  is  essential  to  the  transformation  of  his  cha- 
racter. You  leave  him  still  in  spiritual  darkness;  you 
leave  him  Satan's  captive  ;  the  slave  of  selfish  or  malignant 
passions — in  his  heart  an  enemy  to  God ;  and  consequently 
still  justly  under  the  curse. 

The  knowledge  of  Christ's  mediatorial  work ;  the  fellow- 
ship of  his  sufferings  ;  the  efficacy  of  his  atoning  sacrifices 
when  he  died  for  us  on  the  accursed  tree ;  the  triumph  of 
his  resurrection ;  the  glory  of  his  ascension ;  and  the  pro- 
clamation of  mercy  from  the  Redeemer's  throne  in  heaven, 
to  all  kindreds  and  peoples  and  tongues,  and  all  classes  of 
rebels  and  offenders — soften  and  melt  man's  previously  hard 
and  impenitent  heart;  and  accompanied  by  the  influences 
of  God's  Holy  Spirit,  bring  him  with  weeping  and  supplica- 
tion to  confess  his  guilt ;  to  renounce  his  sins ;  to  renew 
his  allegiance ;  and  commence  a  career  of  loyal  and  affec- 
tionate devotedness  to  God  his  Saviour,  whose  love  he 
desires  to  imitate;  whose  precepts  he  studies  to  obey; 
whose  beneficent  spirit  he  cherishes — inducing  him  to  care 
not  only  for  his  own  things,  but  also  for  the  things  of  others ; 
and  to  seek  not  only  his  own  salvation  and  happiness,  but 
the  salvation  and  happiness  of  all  mankind ;  and  this  leads 
him  to  desire,  from  motives  of  the  purest  and  most  heavenly 
benevolence,  that  all  the  kingdoms  of  this  world  should 
become  the  kingdoms  of  our  God  and  of  his  Christ. 

My  brethren,  are  not  these  the  feelings  and  motives 
which  have  brought  you  together  from  different  parts  of  the 
British  Isles  this  morning  ?  Is  it  not  a  wish  to  promulgate 
to  the  ends  of  the  earth  the  knowledge  of  Christ  Jesus  our 
Lord,  that  fills  every  breast  ?  and  that  wish  arises  from  a 


238  DISCOURSE   XVIII. 

conviction  that  the  excellency  of  this  knowledge  so  far 
exceeds  every  other  attainment,  or  distinction,  or  good, 
that  the  acquisition  of  these,  and  the  omission  of  this,  could 
not  be  denominated  a  gain;  but  a  mighty  loss.  Yea, 
doubtless !  and  ye  count  all  things  but  loss,  for  the  excel- 
lency of  the  knowledge  of  Christ  Jesus  our  Lord. 

We  have  then  set  before  us  distinctly  the  object  of  this 
assembly;  it  is  not  any  subject  of  amusement  for  the  ima- 
gination; or  merely  intellectual  gratification;  nothing  that 
concerns  personal  aggrandizement,  or  family  distinction, 
or  party  superiority,  or  national  glory; — but  an  object  of 
greater  interest  to  every  regenerated  soul  than  all  these 
united;  an  object  of  infinitely  greater  magnitude  than  the 
merely  temporal  concerns  of  the  whole  world ;  an  object 
that  elevates  the  mind  far  above,  and  keeps  it  clear  of,  the 
attractions  and  antipathies  that  name  or  sect,  or  climate 
or  colour,  or  tribe  or  nation,  induce.  The  benignity  of  the 
deity,  and  the  love  of  Christ,  bear  us  along  with  them,  and 
constrain  us  to  rise  superior  to  self,  and  to  the  transitory 
good  that  temporalities  confer,  and  the  momentary  evils 
that  destitution  of  these  can  inflict ;  in  order  that  we  may 
convey  to  every  child  of  our  heavenly  Father's  world ;  to 
every  human  creature,  the  saving  knowledge  of  Jesus 
Christ. 

I  will  here  quote  to  you,  in  confirmation  of  this  statement 
the  words  of  the  preacher  to  whom  I  have  already  alluded. 

"  If  a  man,"  says  he,  "  by  a  vast  and  imperious  mind, 
and  a  heart  as  large  as  the  sand  upon  the  sea-shore  (as  it  is 
said  of  Solomon)  could  command  all  the  knowledge  of 
nature  and  of  art,  of  words  and  things ;  could  attain  to  a 
mastery  in  all  languages,  and  sound  the  depths  of  all  arts  and 
sciences ;  measure  the  earth  and  the  heavens,  and  tell  the 
stars;  declare  their  orders  and  motions;  could  discourse  of  the 
interests  of  all  states  ;  the  intrigues  of  ail  courts,  the  reason 
of  all  civil  laws  and  constitutions  ;  and  could  give  an  account 
of  the  history  of  all  ages ;  could  speak  of  trees  from  the 
cedar  that  is  in  Lebanon,  even  unto  the  hyssop  that  springs 
out  of  the  wall ;  and  of  beasts  also,  and  of  fowls,  and  of 
creeping  things,  and  of  fishes,  and  yet  should  in  the  mean 


KNOWLEDGE  OF  CHRIST  EXCELLENT.  237 

time  be  destitute  of  the  knowledge  of  God  and  Christ, 
and  his  duty ;  all  this  would  be  but  an  impertinent  vanity 
and  a  mere  glittering  kind  of  ignorance ;  and  such  a  man 
would  but  be  undone  with  all  this  knowledge,  and  with  a 
great  deal  of  wisdom  go  down  to  hell."* 

But,  I  would  remark,  in  the  second  place,  the  state  of  the 
world  is  greatly  diversified ;  and  the  intellectual  and  social 
condition  of  the  several  tribes  and  nations  of  men,  is  greatly 
varied.  If  in  imagination  we  go  forth  from  this  land,  west, 
and  north,  and  south,  and  east,  we  shall  find  all  degrees  of 
intellect,  from  the  ignorant  savage  who  knows  not  the  use 
of  letters,  up  to  the  highly  cultivated  mind,  which  has  been 
in  the  possession  of  literature  and  of  books  for  nearly  forty 
centuries,  and  which  has  possessed  the  art  of  printing  at 
least  seven  hundred  years.  Where  history  and  poetry- 
occupy  the  leisure  of  the  affluent ;  and  books,  such  as  they 
ai*e,  may  be  seen  in  the  hands  of  the  poorest  of  the  people. 
And  the  external  condition  of  the  various  tribes  of  men 
to  whom  the  gospel  has  not  yet  been  conveyed,  is  not  less 
dissimilar  than  their  intellectual  character.  Some  are 
destitute  of  the  useful  arts  which  clothe  and  lodge  human 
beings  ;  whilst  others  have  possessed  for  ages  garments  of 
the  richest  stuffs  and  most  curious  workmanship,  and  dwell 
in  luxurious  mansions  and  gorgeous  palaces.  But  still, 
notwithstanding  the  literature,  and  the  civilization,  and  the 
arts  which  populous  pagan  nations  possess,  these  things 
have  not  induced  them  to  cast  away  their  dumb  idols  ;  any 
more  than  the  boasted  simplicity,  and  nature,  and  rudeness 
of  the  uncivilized  and  unlettered  tribes  of  men. 

And  again,  the  political  institutions  of  the  several  nations 
yet  unchristianized  differ  materially.  Some  are  more  open 
and  accessible  to  what  is  foreign  than  others.  These 
varieties  of  character  and  condition,  will  appear  necessary 
to  be  attended  to,  when  the  adaptation  of  agents,  and  of 
means,  for  promulgating  the  gospel,  is  the  subject  of 
enquiry. 

It  may  here  be  expected  of  the  preacher  that  he  should 
say  something  of  the  character  and  condition  of  the  people 
**  Tillotson,  i.  I. 


238  DISCOURSE    XVIII. 

on  the  eastern  verge  of  the  Asiatic  Continent; — amongst 
whom  he  has  spent  so  many  years  of  his  life,  and  who  are 
still  ignorant  of  God  and  of  his  Christ. 

To  that  people  the  God  of  heaven  has  given  an  extensive 
territory,  containing  large  portions  of  fertile,  salubrious, 
and  delightful  country ;  and  they  possess  a  knowledge  of 
the  useful  arts,  to  a  degree  which  supplies  all  the  necessa- 
ries, and  most  of  the  luxuries  of  life.  In  these  respects 
they  require  nothing  from  Europe.  They  possess  also 
ancient  and  modern  literature  in  great  abundance  5  and  an 
unlicensed  press,  and  cheap  books  suited  to  their  taste.  With 
poetry,  and  music,  and  elegant  compositions ;  and  native 
ancient  classics,  and  copious  histories  of  their  own  part  of 
the  world ;  and  antiquities,  and  topographical  illustra- 
tions ;  and  dramatic  compositions,  and  delineations  of  men 
and  manners  in  works  of  fiction ;  and  tales  of  battles  and 
of  murders  ;  and  the  tortuous  stratagems  of  protracted  and 
bloody  civil  wars.  With  all  these,  and  with  mythological 
legends  for  the  superstitious,  the  Chinese,  and  kindred 
nations,  are  by  the  press  most  abundantly  supplied.  Nor 
is  their  literature  destitute  of  theories  of  nature ;  and  de- 
scriptions of  her  various  productions ;  and  the  processes  of 
the  pharmacopolist,  and  the  history  and  practice  of  medi- 
cine. 

There  is  also  a  large  portion  of  the  gentry  of  China 
devoted  to  letters,  in  order  to  qualify  themselves  to  fill 
with  intelligence  and  wisdom  the  offices  of  magistracy; 
and  such  learning  as  government  has  deemed  proper  for 
that  end,  is  encouraged  and  rewarded,  either  by  honorary 
rank  or  by  actual  office. 

With  Magistrates  thus  formed,  they  govern,  according 
to  laws  written,  printed  and  published  amongst  the  people. 
And  every  poor  man's  house  is  his  castle,  which  no  inferior 
officer  can  legally  enter  without  a  special  warrant  from  the 
governor  of  a  province.  Throughout  the  whole  of  that 
vast  empire  there  is  a  system  of  social  order  and  regularity, 
in  the  intercourse  of  individuals  and  families,  sanctioned 
either  by  law  or  by  the  etiquette  of  established  usage,  which 
is  not  exceeded  by  any  nation  under  heaven. 


KNOWLEDGE  OF  CHRIST  EXCELLENT,  239 

What  then  do  the  Chinese  require  from  Europe  ? — Not 
the  arts  of  reading  and  printing ;  not  merely  general  edu- 
cation ;  not  what  is  so  much  harped  on  by  some  philanthro- 
pists—civilization : — they  require  that  only  which  St.  Paul 
deemed  supremely  excellent,  and  which  it  is  the  sole  object 
of  the  Missionary  Society  to  communicate — They  require 
the  knoivledge  of  Christ.  For  with  all  their  antiquity,  and 
their  literature,  and  their  arts  and  refinement,  they  are 
still  infatuated  idolaters ;  they  are  still  given  up  to  what 
Heaven  regards  as  abominable  idolatries  and  to  vile  affec- 
tions, working  that  which  is  unseemly.  Not  liking  to  retain 
God  in  their  knowledge,  they  worship  and  serve  the  crea- 
ture rather  than  the  Creator ;  they  are  haters  of  the  true 
God,  are  filled  with  all  unrighteousness,  fornication  and 
wickedness.  With  all  their  civilization,  still  envy  and 
malice,  deceit  and  falsehood  to  a  boundless  extent,  pride 
and  boasting:  a  selfish  ungenerous,  scarcely  honest  pru- 
dence, and  a  cold  metaphysical  inhumanity,  are  the  preva- 
lent characteristics  of  the  people  of  China. 

Their  well  known  backwardness  to  assist  persons  in 
imminent  danger  of  losing  their  lives  by  drowning  or  other- 
wise ;  the  cruel  treatment  of  domestic  slaves  and  concu- 
bines in  families; — the  tortures  both  of  men  and  women 
before  conviction,  in  public  courts ;  and  the  murder  of 
female  infants,  connived  at,  contrary  to  law  ;  are  the  proofs 
I  offer  of  the  truth  of  the  latter  part  of  my  accusation. 
Their  principles  are  defective,  and  hence  their  vicious 
practice. 

The  philosophy  of  their  celebrated  ancient  sage  Con- 
fucius, acknowledges  no  future  state  of  existence ;  and  con- 
cerning the  duties  of  man  to  his  Maker  presents  a  com- 
plete blank.  It  presents  nothing  beyond  the  grave  to  the 
fears  or  hopes  of  the  human  mind,  but  the  praise  or  censure 
of  posterity.  Present  expediency  is  the  chief  motive  of 
action.  Of  the  great  and  glorious  God  who  is  infinitely 
above,  and  distinct  from  the  heavens  and  the  earth,  the 
teaching  of  Confucius  makes  no  mention :  it  rises  not  su- 
perior to  an  obscure  recognition  of  some  principle  of  order 
in  nature,  which  when  violated  induces  present  evil.     There 


240  DISCOURSE   XYIII. 

is  in  ancient  Chinese  philosophy  something  very  similar  to 
the  unintelligible  numbers  of  Pythagoras  which  are  intro- 
duced into  the  theory  of  the  universe.  Heaven  and  earth, 
it  is  said,  assumed,  by  the  operation  of  some  internal  prin- 
ciple, their  present  order,  from  a  previously  existing  chaotic 
mass ;  and  a  supposed  dual  or  twofold  energy  co-operated 
in  the  formation  of  creatures  and  of  gods — and  heaven 
is  now  the  highest  power  in  nature  superior  to  the  gods. 
Even  this  clod  of  earth  on  which  we  tread,  is  the  second 
power  in  nature,  and  superior  to  the  gods.  Heaven 
earth,  gods  and  men,  is  the  order  in  which  the  exist- 
encies  recognized  by  the  Chinese  are  often  placed :  but  at 
other  times  the  gods  are  excluded,  as  their  existence  is, 
by  some  of  the  philosophers  considered  uncertain ;  and 
then  heaven,  earth,  and  man,  are  the  three  great  and  co- 
equal powers.  This  atheistical  theory  which  is  at  the 
foundation  of  the  public  belief,  and  influences  also  the 
superstitions  of  the  religionists  of  China,  induces  in  the 
human  mind  great  pride  and  impiety,  even  when  super- 
stitious observances  are  attended  to.  It  is  true  that  in 
some  of  the  most  ancient  written  documents  in  China, 
which  Confucius  collected  and  edited,  there  is  a  more 
distinct  recognition  of  the  supreme  God,  than  is  to  be 
found  in  any  thing  that  he  taught  as  his  own ;  or  that  the 
learned  of  China,  in  subsequent  ages,  have  advanced  ;  for  I 
believe  it  is  a  fact  that  man,  when  left  to  himself,  sinks  into, 
never  rises  from,  Atheism  or  idolatry  ;  and  the  written  word 
of  God  is  necessary  to  bring  him  back.  Exclusive  of  the 
system  of  Confucius,  there  are,  you  know,  in  China,  two 
other  systems  which  make  much  more  use  of  the  gods  than 
his,  and  which  acknowledge  a  future  state  of  rewards  and 
punishments.  These  systems  enjoin  fastings,  and  prayers, 
and  penances,  and  masses  for  the  dead  ;  and  threaten  the 
wicked  with  varied  punishments,  in  different  hells,  in  a 
separate  state ;  or  with  poverty,  or  disease,  or  a  brute  nature, 
when  they  shall  be  born  again  into  this  w^orld. 

The  doctrines  of  Laou-heun  who  lived  at  the  same  time 
as  Confucius  (or  Kung-foot-tsze)  is  mixed  with  notions 
which  he  is  supposed  to  have  collected  in  the  western  parts 


KNOWLEDGE  OF  CHRIST  EXCELLENT.  24 1 

of  the  world  :  about  the  sera  of  Pythagoras.  He  makes  the 
incomprehensible  Taou,  the  eternal  Reason  or  Logos,  the 
supreme  principle  :  and  there  are  Europeans  who  suppose 
that  when  he  says  "  One  produced  a  Second;  Two  pro- 
duced a  Third  ;  and  77/rec  produced  all  things  ;"  he  refers 
to  opinions  which  he  had  heard  concerning  the  Triune  God 
of  the  Sacred  Scriptures.  His  followers  represent  him  as 
having  been  often  incarnate ;  as  a  teacher  of  mankind. 
They  inculcate  austerities  and  abstractions,  for  the  purpose 
of  attenuating  the  grosser  part  of  human  nature,  and  gra- 
dually rising  to  a  sublime,  spiritual,  and  divine  state  ;  and 
they  have  in  different  ages  devoted  themselves  much  to  the 
visionary  pursuits  of  alchemy,  and  an  attempt  to  exist 
without  food  and  without  respii-ation,  supposing  that  the 
breath  could  circulate  round  the  system  as  the  blood  does  ; 
and  so  respiration  would  be  unnecessary,  and  man  im- 
mortal. 

These  people,  as  well  as  the  third  class  of  religionists  in 
China,  the  Foo-too,  or  Budha  sect,  which  was,  at  the  close 
of  the  first  century,  brought  from  India  to  China,  believe 
the  transmigration  of  souls.  They  both  of  them  have 
priests  and  priestesses,  who  live  as  the  monks  and  nuns  of 
Europe ;  and  who  are  licensed  by  the  state  ;  but  none  of 
them  receive  any  emoluments  from  it.  The  sect  of  the 
Learned,  who  profess  to  be  followers  of  Confucius,  and  who 
fill  the  offices  of  government,  employs  no  priests.  Fathers, 
and  Magistrates  and  Princes  worship,  and  do  sacrifice  in 
their  own  proper  persons,  to  the  household  gods  ;  the  dis- 
trict gods  ;  the  spirits  of  rivers  and  of  hills ;  and  the  gods  of 
the  fire,  and  the  winds  and  the  rain,  and  the  thunder  and 
the  earth,  and  the  heavens  and  the  polar  star.  They  wor- 
ship too  the  image  of  Confucius,  who  never  professed  to  be 
more  than  a  man,  and  who  even  declined  the  title  of  Sage, 
and  who  never  taught  the  separate  existence  of  the  human 
soul;  which  doctrine  indeed  his  disciples  deny.  These 
Philosophists  often  laugh  at  the  religionists  of  their  own 
country,  but  still  observe  the  rites  and  s\iperstitions,  and  wor- 
ship the  idols  of  the  other  sects,  as  well  as  their  own.  The 
governors  of  provinces,  and  local  magistrates,  often  visit 

R 


2^  DISCOURSE   XVIII.  I 

the  Budha  temples,  and  fall  prostrate  before  the  cross-legged 
image  of  woolly-headed  Budha ;  and  subscribe  largely  for 
the  support  of  the  priests,  the  repair  of  the  temples,  the 
making  of  new  gods,  and  the  cleaning  and  ornamenting  of 
old  ones.  And  his  Tartar  majesty  of  China  frequently 
confers  new  titles  and  honours  on  the  gods  of  the  land. 
Oh  how  absurd  !  Man  creates  and  dignifies  the  gods  that 
he  worships  !  Alas !  my  brethren,  how  long  shall  the  mil- 
lions of  eastern  Asia  continue  to  inherit  lies,  vanities,  and 
tilings  wherein  there  is  no  profit  ?  When  shall  they  come 
from  the  ends  of  the  earth,  as  the  prophet  speaks,  and  ac- 
knowledge their  folly,  and  abandon  their  idols  !  I  would 
remark  finally,  in  this  part  of  my  discourse,  that  the  priests 
of  China  do  not  instruct  the  people  either  in  the  principles 
of  morality,  or  the  rites  of  their  religion,  either  in  private 
or  in  public ;  and  there  is  no  social  worship,  nor  any  day 
of  rest,  on  which  to  assemble  at  the  temples.  Some  regard 
is  paid  to  the  new  and  full  moon,  after  the  manner  of  the  Jews ; 
but  in  China  there  is  no  Sabbath.  The  priests  in  companies 
worship  the  idols  morning  and  evening,  and  recite  prayers 
to  them,  and  chant  incantations,  and  light  up  candles,  and 
burn  incense.  They  are  also  employed  to  recite  prayers 
for  the  sick,  and  say  masses  for  the  dead;  and  some  of 
them,  belonging  to  the  sect  of  Laou-keun,  attend  funerals. 
In  families,  in  shops,  and  in  boats,  where  people  live,  any 
person  that  may  have  leisure,  old  man  or  boy,  a  mother  or 
her  daughters,  light  the  matches  of  incense  morning  and 
evening,  and  place  them  before  the  idol,  after  having  made 
three  bows,  holding  the  matches  ignited  in  tlieir  hands, 
joined  and  held  up  before  the  face.  Women  are  discou- 
raged by  the  Moralists  of  China  from  going  to  the  temples, 
and  are  told  to  worship  their  parents  at  home,  for  they  are 
the  best  god«.  When  children,  or  a  husband,  or  a  parent, 
is  sick,  and  death  is  apprehended,  they  depute  persons  to  go 
round  to  the  various  idol  temples,  to  intercede  with  all  the 
gods  and  goddesses  for  them  ;  and  sometimes  devote  their 
children,  if  they  should  recover,  to  the  service  of  the  gods, 
and  consequently  to  perpetual  celibacy,  as  probably  Jeph- 
thah  did   his  dauajhter.      Others  dedicate   to   the   Budha 


KNOWLEDGE  OF  CHRIST  EXCELLENT.         243 

temples  a  fish  or  a  fowl,  or  a  swine,  and  afford  the  means 
of  sustenance  till  the  creature  shall  die  a  natural  death  j  it 
being  thought  highly  meritorious  not  to  destroy  animal 
life. 

These,  and  many  other  things  that  I  might  state  to  you, 
all  shew  the  lamentable  ij^norance  of  that  ancient,  populous, 
civilized,  and  worldly-wise  nation,  concerning  God  and  true 
religion. 

Yet  the  Chinese,  like  all  the  philosophists  and  moral- 
ists of  antichristian  caste,  go  about  to  establish  their  own 
righteousness,  and  think  their  virtues  will  counterbalance 
their  vices.  This,  indeed,  is  a  feature  in  which  all  false 
religions,  and  all  corruptions  of  the  true  religion  agree. 
Impious,  rebellious  man,  all  round  the  world,  labours  to 
justify,  or  to  excuse  his  impiety  and  rebellion ;  and  not  only 
so,  but  to  put  in  a  claim  to  merit,  on  account  of  his  virtues, 
or  of  the  hardships  he  has  endured,  under  the  government 
of  the  ruling  powers  in  nature.  I  remember  the  vain  boast 
of  an  old  rich  Chinese,  who  was  a  notorious  liar  and  de- 
bauchee all  his  life,  that  on  account  of  his  good  deeds,  some 
pecuniary  charities,  the  gods  must  take  care  of  him. 

Oh  how  different  is  the  gospel  of  Christ  from  all  the 
self-righteous  machinations  of  philosophers  and  supersti- 
tion !  and  oh,  my  brethren,  what  a  revolution  takes  place  in 
the  human  mind,  when  it  renounces  its  own  imaginary 
righteousness,  and  receives  with  gratitude  the  righteousness 
which  is  of  God  by  faith  in  Jesus  Christ !  And  this  neces- 
sary revolution  or  conversion,  not  general  education  j  not 
science,  proudly  so  called ;  not  civilization — can  ever  effect. 
But  Bible  education,  revealed  religion,  the  gospel  of 
Jesus  Christ,  accompanied  by  the  influences  of  the  Holy 
Spirit,  can  effect  it.  And  to  communicate  this  gospel ;  and 
to  pray  for  these  influences,  constitute  one  of  the  highest 
duties  of  every  human  creature  reconciled  to  God. 

But  although  there  be  in  man  a  self-righteous,  self-jus- 
tifying spirit,  the  very  endeavour  to  justify  himself  shews 
that  there  are  inward  misgivings,  and  a  consciousness  of. 
sin  and  guilt,  and  some  apprehensions  and  fears.  The 
numerous  superstitions  whether  frivolous  or  cruel,  that  pre- 

r2 


244  DISCOURSE   XYIII. 

vail  in  the  heathen  world  reveal  the  existence  of  the  same 
conviction. 

The  passing  observer  in  distant  lands,  who  witnesses 
the  laughing  countenances  of  the  young  and  thoughtless, 
often  pronounces  the  people  happy ;  and  men  disaffected  to 
Christian  Missions  thence  argue  that  such  efforts  are 
totally  uncalled  for  But  the  human  heart  under  convic- 
tions of  sin,  does  not  usually  reveal  its  anxieties  to  the 
giddy  throng  in  busy  active  life :  in  yonder  lands,  as  well 
as  in  our  own,  in  the  season  of  distress,  of  sickness,  and  of 
approaching  or  anticipated  death,  conscience  often  does  its 
duty  strictly,  and  in  a  way  that  alarms  the  sinner.  Hence 
the  rich  give  of  their  wealth,  and  the  poor  devote  their 
children  to  idol  temples  :  and  the  priests  are  hired  to  recite 
prayers  and  incantations  to  the  dumb  idols  ;  and  the  repeti- 
tion of  masses  for  the  souls  of  the  dead,  is  procured  by 
surviving  relatives.  And  wardrobes  of  rich  clothing  are 
consumed  by  fire  to  be  passed  into  Hades  for  the  use  of  the 
deceased  there.  Even  the  proud  atheistical  disciples  of 
Confucius,  who  in  the  time  of  prosperity  laugh  at  the  idea 
of  a  future  state  of  existence,  often  have  recourse  to  the 
very  superstitions  they  despised,  to  buoy  up  their  sinking 
spirits,  when  the  king  of  terrors  makes  his  approach. 

We  know  from  heaven  that  man  is  guilty ;  and  we  know 
from  universal  experience  that  there  are  periods  of  life  when 
he  feels  himself  wretched ;  therefore  he  requires  mercy  to 
pardon,  and  grace  to  help,  and  that  mercy  and  grace,  the 
knowledge  of  Christ  alone  can  convey.  For  Messiah  was 
anointed  to  preach  good  tidings  to  the  meek ;  he  was  sent 
to  bind  up  the  broken  hearted ;  to  proclaim  liberty  to  the 
captives  and  the  opening  of  the  prison  to  them  that  were 
bound.  The  knowledge  of  Christ  is  necessary;  and  the 
knowledge  of  Christ  is  fitted  to  relieve  the  wants,  and  to 
remove  the  miseries  of  man. 

In  the  third  place,  then,  these  two  questions  arise,  What 
are  the  means  to  be  employed?  And  ivJio  are  the  persons, 
on  whom  the  obligation  rests,  to  communicate  this  know- 
ledge to  mankind. 

That  means  are  to  be  employed,  I  am  now  taking  for 


KNOAVLEDGE  OF  CHRIST  EXCELLENT.         245 

granted,  in  which  I  am  justified  by  your  assembling  toge- 
ther this  morning,  although  there  have,  and  still  are  some 
persons  who  think  that  a  miraculous  dispensation  of  divine 
Providence  is  necessary,  and  therefore  will  take  place  be- 
fore the  conversion  of  the  remaining  unchristianized  nations 
shall  be  effected.  Archbishop  Tillotson  said — that  without 
some  such  miraculous  gift  as  that  of  tongues,  there  is  little 
or  no  probability  of  the  conversion  of  infidel  nations, — be- 
^  cause  of  the  great  difficulty  of  gaining  languages  so  different 
from  our  own. — If  means  should  be  attempted  by  private 
persons,  the  undertaking  would  (he  thought)  meet  with 
such  insuperable  obstacles,  that  it  must,  in  all  likelihood,  at 
last  fall  to  the  ground.  Still  he  says  that  he  would  not 
discourage  any  from  using  their  best  endeavours  to  propa- 
gate our  religion  among  infidels,  and  he  deems  it  not 
improbable  that  God  M'ould  extraordinarily  countenance 
such  an  attempt, — as  heaven  did  the  first  publication  of  the 
gospel.  Miraculous  aid,  the  Archbishop  argues,  is  neces- 
sary, and  therefore  ;;roZ(ftZ»'e.  "  I  think  it  still  very  credible," 
says  he,  "  that  if  persons  of  sincere  minds  did  go  to  preach 
the  pure  Christian  religion  to  infidel  nations,  that  God  would 
still  enable  such  persons  to  work  miracles,  without  which 
there  would  be  little  or  no  probability  of  success." 

And  notwithstanding  this  discouraging  view  of  the 
subject,  Tillotson  adds,  "  I  do  strongly  hope  that  there  still 
remains  a  great  harvest  among  the  Gentiles,  and  that  before 
the  end  of  all  things,  the  light  of  the  gospel  shall  be  dis- 
played in  a  glorious  manner ;  not  only  in  those  vast  em- 
pires of  Tartaiy  and  China,  and  Jajmn  and  Indostan,  and 
other  great  kingdoms  of  the  east,  but  in  the  lai'ge  and  dark 
regions  of  the  new  discovered  world ;  for  that  solemn  pro- 
mise which  God  made  to  his  Son,  *  Ask  of  me,  and  I  will 
give  the  heathen  for  thine  inheritance,  and  the  uttermost 
parts  of  the  earth  for  thy  possession  ;*  seems  to  be  very  far 
from  being  yet  accomplished :  and  since  this  is  like  to  be 
the  work  of  some  ages,  the  time  perhaps  is  not  far  off  when 
it  shall  BEGIN.  I  anticipate  not  the  personal  reign  of  Christ 
on  earth ;  but  the  prevalency  of  the  pure  Christian  religion 
a  thousand  years ;  and  since  blindness  has  in  part  happened 


246  DISCOURSE  XVIII. 

to  the  Jews,  until  the  fulness  of  the  Gentiles  be  come  in," — 
the  pious  Prelate  expresses  a  hope,  that  the  receiving  of 
Israel  again  into  favour,  will  be  life  from  the  dead,  or  a 
kind  of  resurrection  to  the  remainder  of  the  Gentile  world. 
And  he  closes  thus,  "  Let  us  pray  that  the  knoivledge  of 
the  Lord  may  fill  the  earth,  as  the  waters  cover  the  sea ; 
and  that  his  ways  may  be  known  upon  earth,  and  his  saving 
health  among  all  nations."      (10  Vol.  p.  4454  and  4527.) 

It  is  delightful  to  see  the  mind  of  this  great  man  antici- 
pating the  glories  of  Messiah's  universal  reign,  although 
we  differ  from  him  as  to  the  necessity  and  probability  of 
miraculous  powers  being  again  conferred ;  at  least  we  are 
persuaded  it  is  not  the  duty  of  Christian  churches  to  stand 
still,  and  only  pray  ;  but  to  join  to  prayer  the  diligent  use 
of  appropriate  means  to  fill  the  earth  with  the  knowledge  of 
the  Lord.  For  as  Tillotson  said,  "  It  is  no  small  reproach 
to  the  Protestant  religion,  that,  to  our  unwearied  endeavours 
to  promote  the  interest  of  trade  in  foreign  parts,  there  hath 
not  been  joined  a  like  zeal  and  industry  for  the  propagating 
the  Christian  religion."  When  means  are  assiduously  and 
perseveringly  employed,  then  may  the  churches  look  up  to 
heaven  for  divine  aid ;  "  For  as  the  wisdom  of  God  is  not 
wont  to  do  that  which  is  superfluous,  so  neither  to  be  want- 
ing in  that  which  is  necessary." 

Now  the  thing  wanted  is  to  fill  the  earth  with  a  certain 
knowledge  ;  a  knowledge  which  is  supremely  excellent, 
and  it  follows  that  the  languages  of  mankind  must  be  known, 
in  order  to  effect  this  end.  Without  language  you  cannot 
teach  orally ;  without  language  you  cannot  communicate 
divine  knowledge  to  the  reading  part  of  mankind  by  the 
press.  And  it  appears  questionable  up  to  this  very  hour, 
whether  attention  enough  has  been  paid  by  the  friends  of 
Missions,  to  the  acquisition  of  the  living  languages  of 
Pagan  nations.  What  general  encouragement  is  there 
given  in  this  country  to  the  cultivation  of  those  languages 
to  which  Missionary  Societies  desire  to  send  the  gospel  ? 
What  facilities  have  been  provided  to  prepare  intended 
Missionaries  to  diiferent  parts  of  the  world,  with  a  know- 
ledge of  the  languages  of  the  people  they  were  to  instruct  ? 


KNOWLEDGE  OF  CHRIST  EXCELLENT.         247 

The  Bible  and  Tract  Societies  have  not  yet  thought  it  their 
duty,  to  encourage,  in  any  direct  way,  the  acquisition  of  the 
living  languages  of  mankind,  into  which  the  sacred  Scriptures 
and  religious  Tracts  are  to  be  put.  At  least  we  are  not 
aware  of  any  particular  attention  having  been  paid  to  this 
object  by  the  several  benevolent  societies  in  our  land.  We 
think  it  competent  to  the  Christians  of  this  great  metropolis 
and  the  British  Empire  to  organize  associated  effort  for  the 
cultivation  of  all  the  living  languages  of  men.  The  know- 
ledge of  all  living  languages  is  a  necessary  means  towards 
filling  the  earth  with  the  knowledge  of  the  Lord ;  and  this 
means  we  think  practicable,  without  miraculous  aid. 

Further,  we  believe  that  all  the  means  which  might  be 
employed  are  not  yet  in  operation  for  providing  iotended 
publishers  of  the  gospel,  in  foreign  nations,  with  appro- 
jiriate  knowledge  of  the  people  they  have  to  teach.  We 
acknowledge  that,  in  both  these  eases,  much  must  be  done 
by  the  Missionary  after  he  arrives  at  the  scene  of  his 
labour ;  but  it  is  also  true  that  much  may  be  done  before  he 
quits  his  native  land ;  and  his  fitness  for  leaving  it  at  all, 
on  his  proposed  service,  will  be  more  satisfactorily  ascer- 
tained, by  commencing  his  appropriate  studies  here. 

Again — Although  there  is  a  good  deal  doing  to  qualify 
native  Teachers  in  various  heathen  countries  ;  we  appre- 
iiend  that  the  importance  of  this  means  is  not  suificiently 
recognized.  We  thiiik  that  the  benefit  of  Christi^an  in- 
struction should  be  thrown  open  to  heathen  youths  when- 
ever willing  to  receive  it;  even  before  they  profess  them- 
selves Christians — that  Christian  knowledge  may  be  by 
them  received,  and  diffused  amongst  their  kindred  and 
countrymen. 

And  of  similar  importance  do  we  reckon  the  providing 
means  of  Christian  instruction  for  heathen  females ;  who 
may  convey  the  knowledge  they  receive  to  the  bosotn  of 
their  families — to  their  parents,  or  their  husbands,  or  their 
children  ;  or  their  brothers  and  sisters.  "  Go  and  teach  all 
nations ;"  convey  the  knowledge  of  Christ  to  the  human  un- 
derstanding through  eveiy  practicable  channel. 

For  the  reading  population  of  mankind  let  the  PRESS 


2l6 


DISCOURSE    XVIII. 


be  extensively  employed.  Knowledge  thus  conveyed  can  be 
scattered  more  widely  than  by  living  teachers.  It  can 
penetrate  the  palaces  of  kings  and  governors,  as  well  as 
the  studies  of  the  learned,  and  the  hamlets'^  of  the  poor ; 
to  whom  in  some  lands  no  foreigner  is  permitted  admis- 
sion. Knowledge  conveyed  in  this  way  is  more  durable 
than  that  communicated  by  the  living  voice,  and  is  more 
certain  than  that  of  tradition. 

And  it  remains  as  a  witness  for  God,  like  the  book  of 
the  law  which  Moses  wrote,  and  king  Josiah  found  800 
years  after,  and  by  which  he  was  induced  to  cast  down 
the  idols  of  the  land.  Fill  the  earth  with  the  Bible  and 
Christian  hooks,  in  all  the  languages  of  all  the  nations,  and 
you  ivill  Jill  the  ivorld  with  the  knoivledge  of  Christ.  And 
then  the  Holy  Spirit's  influences  will  have  that  on  which  to 
operate,  and  to  carry  conviction  to  the  hearts  of  men ;  and 
will  say,  as  the  voice  which  spake  to  St.  Augustine  did, 
"  Take  up  and  read ;"  and  light  will  break  in  on  the  under- 
standing, doubts  will  vanish,  and  decision  of  character 
to  be  on  the  Lord's  side  will  take  place."  The  great 
medium  of  deliverance  from  sin  (says  the  pious  ecclesias- 
tical historian  Milner,)  always  is,  the  written  word  of  God, 
testifying  of  Jesus  and  of  salvation,  by  putting  him  on 
through  faith." 

Luther  you  know,  a  year  after  he  entered  the  monastery 
at  Erfurt  (1506)  accidentally  (or  rather  providentially)  met 
with  a  Latin  Bible,  and  it  proved  a  treasure  to  him,  for  the 
Scriptures  were  at  that  time  (says  the  historian)  very  little 
known  in  the  world.  Yes  !  fifteen  hundred  years  after  the 
last  portion  of  the  sacred  Scriptures  was  given  to  man, 
that  holy  book  was  very  little  known  in  the  world.  Tell 
us  not  therefore  that  the  Bible  and  Christian  books  have  not 
illumined  the  nations  with  Christian  knowledge ;  the  experi- 
ment has  never  been  tried.  It  is  now  but  being  attempted. 
And  nearly  thirty  years  labour  of  the  Bible  Christians  has 
but  supplied  seven  millions  of  copies  for  ten  hundred  mil- 
lions of  human  beings.  And  it  is  not  enough  to  print  the 
Bibles,  they  must  be  distributed  and  put  into  men's  hands ; 
and  if  the  Bible  Societies  do  not  effect  this,  they  do  but 


KNOWLEDGE  OF  CHRIST  EXCELLENT.        249 

perform  but  one  half  of  their  work,  I  preach  this  day  for  a 
Missionary  Society  :  but  let  not  Missionary  Societies  say, 
it  is  ours  only  to  send  preachers,  we  are  not  a  book  society. 
I  thought  it  had  been  the  object  of  Missionary  Societies  to 
send  the  knoivledge  of  Christ  abroad  among  the  nations ;  to 
fill  the  earth  with  that  knowledge;  and  if  that  end  be 
gained,  the  end  of  Missionary  Societies  is  gained,  and  to 
gain  that  end,  to  carry  the  knowledge  of  Christ  to  the  human 
mind,  it  is  the  duty  of  Missionary  Societies  to  employ 
•  every  channel  of  conveyance.  Books,  and  schools,  and  col- 
leges, as  well  as  Preachers — at  least  so  I  take  it. 

Now  there  are  hundreds  of  millions  in  eastern  Asia, 
spread  over  divers  countries,  who  read  one  and  the  same 
language.  But  they  have  little  other  than  pagan  books  to 
read.  Oh  what  afield  of  labour  is  there  among  the  Chinese 
language  nations  for  the  Christian  Literati  of  Europe  and  of 
America !  Oh  when  will  these  literate  Christian  men  ex- 
change their  cry — What  can  I  get — for,  what  can  I  give  ! 
a  speech  much  more  befitting  the  responsible  disciples  and 
servants  of  the  Giver  of  every  good.  It  is  we  believe  prac- 
ticable for  the  men  of  literature  and  leisure  in  this  country, 
without  quitting  their  homes,  to  compose  books,  for  the  in- 
struction of  those  who  inhabit  Corea  or  Japan ;  and  to 
qualify  agents  to  go  forth  to  distribute  and  to  explain  them. 

I  have  deferred  till  the  last,  the  mention  of  that  means 
of  conveying  Christian  knowledge  which  is,  in  the  modern 
sense,  called  preaching;  because  1  do  not  think  it  the  fittest 
means  for  foreign  Missionaries  to  employ  at  first,  unless 
they  had  the  miraculous  gift  of  tongues,  as  the  apostles 
had. 

Preaching  is  admitted  to  be  one  of  the  most  efficient 
modes  of  instructing  the  multitude  in  countries  nominally 
Christianized,  where  the  people  recognize  attendance  on 
public  worship  as  a  duty,  or  when  employed  by  native 
teachers,  who  can  attract  the  attention  of  their  country- 
men, by  public  discourses,  delivered  wherever  they  can  ; 
but  it  is  not  the  most  efficient  and  most  generally  ap- 
plicable means  by  which  a  foreign  teacher  can  commu- 
nicate the  knowledge  of  Christ :  at  least  this  is  my  opi- 


DISCOURSE    XVIII. 

nion,  and  I  mention  it  without  disrespect  to  those  who 
esteem  it  so  highly,  as  to  despise  all  other  modes  of  fill- 
ing the  earth  with  Christian  knowledge.  And  I  think 
the  opposite  opinion  to  that  which  I  have  approved,  has 
operated  perniciously,  by  causing  despondency  and  re- 
missness in  the  use  of  many  means  of  conveying  know- 
ledge, because  the  favourite  one  of  public  preaching  has 
been  in  some  places  inapplicable. 

I  set  not  up  one  means  against  another,  but  assert 
that  filling  the  world  with  the  excellent  knowledge  of 
Christ,  by  any  means,  is  obedience  to  the  Saviour's 
precept,  to  proclaim  or  preach  the  gospel  among  all 
nations.  It  is  the  gospel  ^ — the  knoivledge  communicated 
by  Christ,  and  the  knowledge  of  Christ's  mediatorial  work, 
^hich  constitutes  the  grand  instrument  of  converting  and 
blessing  the  nations ;  but  the  means  of  conveying  that 
knowledge,  or  the  channel  through  which  the  waters  of 
life  flow,  is  a  mere  circumstance. 

Amongst  ancient  nations  public  criers,  or  heralds,  or 
preachers  were  employed  by  sovereigns  to  signify  their 
will  or  pleasure  to  their  subjects  ;  the  work  of  the  herald 
Was  to  go  into  all  parts  of  the  king's  dominions,  and 
solemnly,  with  a  loud  voice,  and  sometimes  with  the  sound 
of  a  trumpet,  to  publish  his  edicts,  and  cause  the  people  tb 
know  their  prince's  commands.  In  this  way  the  year  of 
jubilee  was  proclaimed,  and  the  phraseology  of  the  New 
Testament,  in  reference  to  preaching  ox  proclaiming  the 
gospel,  is  in  allusion  to  such  usages.  But  that  mode  of 
communicating  the  sovereign  will  was  a  mere  circumstance. 
The  sovereign's  will  is  still  communicated  in  modern 
nations,  but  not  in  that  way.  The  herald  and  the  trumpet 
are  not  essential  to  effect  the  end.  In  civil  matters  it  is 
now  better  done  in  another  way  ;  and  in  religious  affairs,  if 
Christ's  gospel  can  be  conveyed  to  man's  mind,  it  is  not 
essential  that  it  be  done  by  a  public  herald  or  preacher ;  it 
may  be  done  by  a  written  proclamation  of  divine  mercy. 
However,  let  preaching,  and  teaching,  and  the  press  be  all 
employed,  to  fill  the  earth  with  the  knowledge  of  Christ. 

And,  as  all  innocent  means   must  be  used,  so  endea- 


KNOWLEDGE  OF  CHRIST  EXCELLENT.         261 

vours  must  be  made  to  convey  this  blessed  knowledge  to 
every  place,  to  all  parts  of  the  habitable  globe,  whatever 
difficulties  may  present  themselves.    No   part  should  be 
neglected  because  difficulties  exist,  or  as  it  is  often  said, 
"  The  door  is  shut."      Difficulties  are  always  found  to  give 
way  to  pious  persevering  efforts,  and  doors  now  shut  must 
be  knocked  at  that  they  may  be  thrown  open.     A  spirit  of 
negligence,  and  the  love  of  ease  always  magnifies  difficul- 
ties, and  that  has  for   ages  been  the  case  in  respect  of 
foreign  missions.    In  the  diffusion  of  light  and  knowledge 
there  is  an  active  going  forth  and  assailing  the  empire  of 
darkness  and  ignoranee.     They  wait  not  for  invitations  and 
openings.     The  slaves  to  passion,  under  the  tyranny  of 
vicious  habits,  ask  not  for  emancipation.     In  these  cases 
voluntary  efforts,  however  thankless,  must  be  made. 

But  by  whom  ?  Who  are  the  communities  or  individuals 
on  whom  it  is  incumbent  to  employ  the  means  of  which  we 
have  spoken  ?  Is  it  binding  on  individuals  in  the  first  in- 
stance ?  Must  they  volunteer  and  apply  to  the  churches ; 
or  must  the  churches  listen '  to  the  Holy  Spirit,  saying 
Separate  me  men  to  go  forth  to  the  heathen  ?  I  incline  to 
the  latter  view  of  the  case ;  and  think  that  the  churches 
ought  to  call  upon  some  of  their  most  esteemed  and  best 
qualified  men  to  go  forth  to  the  heathen.  At  present  I  fear 
the  churches  cast  obstacles  in  the  way  of  ministers  engag- 
ing in  this  work ;  and  I  have  heard  that  some  blame  the 
Directors  for  unsettling  the  minds  of  ministers,  with  notions 
of  limited  service  in  pagan  lands.  Alas  !  how  unlike  the 
first  mission  to  Europe  from  Asia.  Then  Paul  and  Barna- 
bas, two  of  the  first  men  in  the  church  of  Antioch,  were  de- 
puted to  the  work,  with  Mark  for  their  minister;  but  in 
modern  days,  (in  the  Protestant  churches  at  least)  our 
Pauls  and  Barnabases  have  remained  at  home,  and  have 
sent  young  men,  like  Mark,  quite  alone,  to  the  high  places 
of  the  field. 

I  really  would  not  mention  this,  were  I  not  convinced  that 
on  this  topic  there  are  still  erroneous  opinions  prevailing, 
which  prevent  a  few  of  the  ablest  servants  of  God  engaging 
in  missionary  work.     Look  at  the  existing  practice.    The 


252  DISCOURSE   XVIII. 

churches  of  this  united  kingdom,  national  and  not  national, 
both  in  the  north  and  in  the  south,  acknowledge  that  there 
is  a  great  duty  devolving  upon  them  in  their  collective 
capacity,  to  communicate  to  all  nations  the  knowledge  of 
Christ :  And  what  do  they  do  to  carry  into  effect  this  ob- 
ject? They  form  societies  and  associations,  and  collect 
certain  sums  of  money,  and  wait  till  persons  volunteer  to  be 
their  agents  abroad.  And  it  so  happens,  that  few  or  none 
of  the  existing  ministers  of  religion  volunteer.  And  the 
generous  hearts  of  the  youths  of  our  land,  although  greatly 
inexperienced  and  untried  as  to  their  aptness  to  teach,  are 
constrained,  since  no  others  offer,  to  present  themselves  as 
candidates.  And  since  these  young  and  inexperienced 
men  are  the  only  ones  who  offer,  the  conductors  of  Mis- 
sionary Societies  are  under  a  necessity  of  either  going  with- 
out agents,  or  accepting  these.  It  is  my  opinion  that  this 
state  of  the  case  is  greatly  to  be  lamented.  It  has  indeed 
pleased  God  to  bless  the  labours  of  some  of  his  servants, 
notwithstanding  their  manifold  incapacities  for  the  work. 
And  he  can  give  strength  to  the  feeble  and  wisdom  to 
the  young ;  but  still,  that  will  not  justify  the  want  of  honest 
zeal  in  the  churches  and  their  ministers. 

I  beg  leave  to  suggest  the  converse  of  this  proceeding 
for  the  deliberation  of  Ministers  and  Laymen  in  this  assem- 
bly :  i.  e.  that  the  churches,  or  the  societies  acting  for  the 
churches,  do  invite  persons,  whom  they  deem  qualified,  to 
undertake  the  ministry  abroad  for  a  season  ;  and  let  young 
men  who  have  volunteered  to  be  missionaries,  first  exercise 
the  christian  ministry  at  home  ;  till  they  shall  have  acquired 
an  aptness  to  teach,  and  till  their  principles  become  fixed, 
and  their  characters  established. 

I  know  life  is  short,  and  foreign  languages  require  youth 
and  strength ;  but  an  attention  to  foreign  languages  may  be 
commenced  during  the  first  years  of  a  man's  ministry  at 
home.  Ob  that  the  churches  were  less  selfish  than  they 
ai*e  in  this  case,  that  there  were  such  a  feeling  in  them,  that 
they  would  rejoice  to  part  with  the  most  beloved  pastor,  or 
the  most  favourite  preacher,  when  the  Saviour's  cause  in 
Pagan  or  Mohammedan  lands  requires  his  services !     But 


KNOWLEDGE  OF  CHRIST  EXCELLENT.  253 

the  churches  must  collectively,  in  order  to  this,  attain  to  a 
firmer  decision  of  purpose,  and  a  higher  tone  of  feeling  on 
this  subject,  and  stand  forward  manfully  to  lay  the  pro- 
posal of  foreign  service  before  the  men  they  deem  quali- 
fied for  the  work.     As  long  as  there  is  hesitation,  and  a 
ti'emulous  delicacy,  and  a   cold  prudence   on  the   part  of 
the  churches,  no  wonder  individuals  are  slow  to  come  for- 
ward.    The  Saviour's  precept,  is  we  believe,  in  the  first 
instance,  given  to  the  disciples  collectively;    and   in  the 
next  place,  to  every  one  whose  heart  may  be  stirred  up 
by  divine  influences,  to  go  and  teach  the  nations.     Indeed 
I  would  that  the  disciples  generally  scattered  themselves 
over  all  parts  of  our  heavenly  Father's  world,  for  the  pur- 
pose of  sowing  the  seeds  of  Christian  knowledge,  whilst 
they  pursue  their  lawful  avocations  as  circumstances  may 
permit ;  I  believe  the  promise  of  the  Master's  presence  and 
aid  may  be  safely  confided  in.     But  still  I  would  lay  the 
burthen  of  this  work  on  the  churches  collectively ;  it  is  for 
them  to  do  it,  and  not  cast  it  off  themselves  on  individual 
enterprize  ;  saying,  tve  will  tvalt  and  pray  till  heaven  raise 
up  some  superhuman  agents  to  teach  the  nations. 

Where  we  do  not  possess  absolute  certainty,  nor  ex- 
press precept,  it  is  not  good  to  be  positive.  I  do  not, 
fathers  and  brethren,  on  thisjsubject  dogmatize  ;  but,  with 
deference  to  your  experienced  minds,  shew  also  my  opi- 
nion. 

Would  a  few  of  the  most  esteemed  ministers  and  laymen 
in  the  land,  engage  in  the  direct  communication  of  Christian 
knowledge  to  Pagan  and  Mohammedan  nations ; — give 
their  time  and  attention  to  the  intellectual  and  spiritual 
part  of  the  work,  either  in  this  country  or  abroad,  instead 
of  giving  it  wholly  to  the  external  management  and  the 
financial  resources ;  I  very  believe  that,  as  in  the  time  of 
Moses  when  the  sanctuary  was  rearing,  the  people  ivould 
bring  much  inore  than  enough  for  the  service  of  the  luork ; 
till  it  would  be  necessary  to  proclaim  throughout  the 
Christian  camp,  that  neither  man  nor  woman  should  bring 
any  more  work  for  the  offering  of  the  Sanctuary. 

"People  of  eminence  spend  their  time  in  speculating  about 


264  DISCOURSE   XVIII. 

the  qualifications  of  Missionaries,  and  working  up  poetical 
pictures  of  an  ideal  being,  and  discoursing  of  hardships 
and  deprivations,  and  turning  the  momentary  and  light 
afflictions  of  an  Apostle  into  permanent  and  lasting  evils, 
till  they  scare  away  themselves  from  the  work ;  all  the 
sober  Christian  men  of  the  land  deem  it  presumption  to 
come  forwards,  and  the  most  highly  gifted  men  and  minis- 
ters in  the  churches  say  they  are  not  fit  to  be  Missionaries. 
I  believe  that  every  one  who  possesses  the  knowledge  of 
Christ,  may  and  ought  to  communicate  it  to  others ;  and 
see  not  the  mighty  difference  which  some  do,  between 
communicating  that  knowledge  in  one  country  and  in 
another. 

There  are  some  persons,  who  feel  well  disposed  to  this 
work,  still  linger  at  home,  because  they  receive  not  some 
special  intimation  from  Providence:   and  they  say,   they 
'^  cannot  see  their  way  clear."     A  willing  mind  to  serve  in 
this  cause,  and  the  judgment  of  the  churches  that  a  person 
is  fit  to  serve,  appear  to  me  to  make  the   way  perfectly 
clear.     One  Evangelist  has  recorded  the  Saviour's  words 
to  this  effect,   ^^Every  one"  that  forsakes  temporal  good 
and  earthly  connexions,  for  Christ's  sake  shall  be  blessed. 
And  another  relates  that  Jesus,  in  his  reply  to  the  Apostle 
Peter,  who  had  left  all,  not  merely  to  be  a  disciple,  but  to 
aid  in  propagating  the  gospel — said,  There  is  no  man  that 
hath  left  house,  or  brethren  or  sisters,  or  father  or  mother, 
or  wife  or  children,  or  lands  for  my  sake  and  the  gospel's, 
b,ut  he  shall  receive  a  hundred  fold  now  in  this  time,  even 
though  persecuted,  and  in  the  world  to  come  eternal  life. 
The  promise  is  to  **  every  one'  who  answers  the  character 
given ;  "  no  man'  is  excluded.     It  is,  however,  impossible 
to  suppose  that  our  Lord  inculcated  that  a  man  should  dis- 
regard, or  be  careless  about  his  kindred.     The  sense  must 
surely  be,  that,  as  in  Peter's  case,  when  a  man  had  to  go 
about  his  master's  business  for  the  Gospel's  sake,  he  could 
not  give  to  his  kindred,  his  personal  presence.     He  must 
separate  from  them.     Every  day  does  it  happen  that  those 
who  serve  their  country ,'^their  king,  or  any  great  and  public 
cause,  must  be  absent  from  their  homes  and  their  kindred. 


KNOWLEDGE  OF  CHRIST  EXCELLENT.         255 

Alas  how  mean  does  it  appear  in  the  disciples  and  servants 
of  the  Saviour  to  say,  when  His  cause,  the  propagation  of 
the  blessed  Gospel  for  the  salvation  of  immortal  souls,  re- 
quires their  absence  from  home,  I  cannot  quit  my  houses 
or  my  lands,  or  my  father  or  mother,  or  my  brother  or  my 
sister,  or  my  wife  or  my  children.  Does  not  such  conduct 
shew  more  love  to  these  than  love  to  Christ  ?  Our  Society 
does  not  now  require  everlasting  separation  from  kindred  ; 
and  therefore,  those  who  may  and  should,  but  will  not  go, 
are  left  without  excuse. 

I  shall  now  close  with  one  idea,  on  which  I  feel  still 
more  confident,  viz.  that  it  is  the  duty  of  every  disciple  of 
Jesus  to  subordinate  his  personal  and  his  domestic  affairs 
to  the  cause  of  God  his  Saviour ;  for  as  the  knowledge  of 
Christ  is  of  supreme  value  and  importance  to  himself,  so 
the  communication  of  that  knowledge  to  the  whole  of  man- 
kind is  an  object,  which  with  him  ought  to  rank  higher  than 
any  other.  We  are  convinced  this  will  really  be  the  case 
with  him  who,  in  the  language  of  our  text,  counts  all  things 
but  loss  for  the  excellency  of  the  knowledge  of  Christ. 

But,  my  Brethren,  can  we  say  that  in  this  Christian  land, 
this  supreme  regard  to  Christian  knowledge  is  the  prevail- 
ing feeling  of  the  disciples,  even  those  of  them  who  are 
accounted  most  sincere.  We  fear  not.  Oh,  how  active 
and  zealous  and  laborious  are  we  for  the  purposes  of  indi- 
vidual and  family  aggrandizement !  How  much  trust  in 
our  own  exertions  ;  how  little  faith  in  the  Divine  promises  ! 
Laying  up  treasures  on  earth,  providing  a  competence  for 
old  age,  accumulating  fortunes  for  our  children — for  these 
things  the  different  classes  of  men  in  our  nation,  the 
literary,  the  mercantile,  the  civilians,  the  clergy,  are  all 
anxiously  labouring.  I  decry  not  industry,  but  I  do 
decry  the  making  of  these  things]  our  supreme  object :  I 
do  decry  placing  these  things  higher  in  our  estimation,  and 
nearer  to  our  hearts,  than  the  things  which  concern  Messiah's 
reign,  and  a  world's  salvation.  The  precept  which  com- 
mands us  to  seek  first  the  kingdom  of  God,  and  promises 
that  all  other  necessary  things  shall  be  added  to  us,  is  ap- 
plicable here  as  well  as  in  our  individual  case.    There  is  a 


256  DISCOURSE    XVIII. 

want  of  consistency  between  our  principles  and  our  prac- 
tices ;  for  that  which  we  say  we  deem  supremely  excellent, 
infinitely  important,  and  indispensably  necessary  to  human 
happiness  and  salvation,  we  do  less,  than  for  many  of 
those  objects,  which  we  confess  to  be  very  secondary  to  the 
knowledge  of  Christ. 

Still,  although  I  do  not  think  that  in  the  Missionary 
doctrine,  or  the  Missionary  practice  we  have  attained, 
either  are  already  perfect ;  I  do  with  you,  my  Christian 
friends,  rejoice  in  what  the  Lord  hath  wrought ; — that  he 
has,  in  these  last  days  stirred  up  the  hearts  of  His  people 
to  this  great  argument,  and  has  made  the  feeble  band  of 
modern  missionaries  not  altogether  useless.  But  oh,  how 
much  yet  remains  to  be  effected !  The  empire  of  ignorance 
still  how  wide  !  the  night  of  error  in  many  regions  of  the 
globe,  yet  how  dark !  It  is  because  so  much  remains  to  be 
done,  that  I  have  this  day  spoken,  as  if  nothing  had  been 
achieved.  I  would  not  that  my  discourse  tended  to  dis- 
courage ;  or  should  seemingly  approach  to  querulous  in- 
gratitude. But  in  this  cause,  my  brethren,  look  not  at  the 
things  that  are  behind,  but  at  those  things  which  are 
before ;  that  ye  may  press  onwards,  and  ever  keep  the 
eye  of  faith,  steadily  fixed,  "  looking  to  Jesus."  My  fel- 
low sinners — Remember  Jesus  ;  learn  of  him,  and  speak 
of  him ; — for  yourselves  attain  the  knowledge  of  Christ, 
and  diffuse  the  knowledge  of  Him  in  every  direction — in 
your  families,  around  you  in  your  own  neighbourhoods, 
and  let  the  circle  of  your  united  efforts  widen  and  widen 
till  they  reach  the  most  distant  circumference  of  the 
habitable  globe.  Begin  with  the  knowledge  of  Christ,  and 
end  with  the  knowledge  of  Christ.  Christ  is  man's  best 
Friend.  He  is  head  over  all  things  to  the  Church.  He  is 
the  Dispenser  of  every  blessing,  temporal,  and  spiritual ; 
and  all  we  possess,  should  be  devoted  to  the  service, 
or  sacrificed  to  the  cause,  of  Jesus  Christ.  Yea,  doubtless, 
we  should  count  all  things  but  loss,  however,  in  other 
respects  gainful,  that  would  impede  our  efforts  to  promote 
the  universal  dissemination  of  the  knowledge  of  Christ 
Jesus  our  Lord.     The  longest  life  thus  spent  in  any  part 


i; 


KNOWLEDGE  OF  CHRIST  EXCELLENT.  257 

of  God's  world,  will  not  only  afford  satisfaction  in  our  dying 
moments  ;  but  will,  I  believe,  be  matter  of  joy  in  Heaven, 
when  we  shall  see  Christ,  and  know  Him  as  he  is. 


The  following  Paragraph  loas  written  at  the  Rev.  Row- 
land HilVs  house  on  the  morning  of  the  service^  but  not 
pronounced  from  the  Pulpit. 

But,  O  ye  servants  of  Jesus  !  if  the  reverse  of  this  be 
your  conduct ;  if  attachment  to  houses  and  lands,  and  home 
and  kindred  ;  or  the  fear  of  man,  or  the  love  of  ease,  keep 
us  back  from  the  Saviour's  work,  where  labourers  are  most 
required ;  will  it  not  fill  us  with  shame,  even  if  we  should 
be,  through  infinite  mercy,  admitted  to  the  realms  of  bliss  ? 
We  thank  God  that  he  has  poured  out,  in  this  our  day,  a 
spirit  of  mutual  love,  and  an  ardent  desire  to  diffuse  the 
knowledge  of  Christ  to  the  ends  of  the  earth.  But  we  long 
to  see  a  still  higher  degree  of  affection,  and  reciprocal  con- 
fidence, and  brotherly  love,  existing  between  the  evangelists 
abroad  and  the  churches  at  home.  We  think  the  churches 
should  thrust  forth  to  the  most  arduous  duties  some  of  the 
men  whom  they  most  esteem  and  love  ;  and  not  by  a  spirit 
of  selfishness,  hinder  the  Gospel  of  Christ.  The  churches 
should,  I  conceive,  call  men  to  their  Lord's  work  among 
the  heathen  ;  and  so  dissipate  the  doubts  of  those  who  can- 
not see  their  way  clear,  and  put  to  shame  those  who  de- 
sire an  excuse.  On  the  collective  feeling  and  opinion  of 
the  churches,  much  depends,  in  this  great  work.  They 
must  make  sacrifices  as  well  as  individuals.  And  when 
this  shall  be  the  case,  when  all  hearts  and  all  hands  join 
in  the  use  of  appointed  means,  a  blessing  from  on  high, 
the  Holy  Spirit,  will  be  poured  out,  and  the  knowledge  of 
Christ  fill  every  region  of  the  habitable  globe. 


DISCOURSE    XIX. 


DELIVERED  AT  THK  REV,  JOS.   FLETCHER'S  CHAPEL,    STEFNEV, 
OCTOBER,    1825. 


WATCHFULNESS     DTIRING    THE    LORD'S 
ABSENCE. 


Mark,  xiir.  35. 

**  Watch,  therefore,  for  ye  knoiv  not  when  the  master  of  the  house 
Cometh;"  or,  accoi'ding  to  St.  MattJiew,  '^  what  hour  yonr 
Lord  doth  come." 

J-HK  kingdom  of  heaven,  or  the  administration  of  Divine 
Providence,  under  the  Christian  dispensation,  is  compared 
b}'  our  Saviour  to  the  state  of  a  household  whose  master  is 
absent,  having  gone  a  long  journey  from  home.  The 
members  of  a  household,  or  family,  under  such  circum- 
stances, are  very  liable  to  become  remiss  in  the  perform- 
ance of  their  several  and  respective  duties,  and  even  to 
fall  into  gross  irregularities.  Those  who  have  been  left 
with  a  deputed  authority,  as  stewards  or  overseers,  often 
neglect  their  duty;  and  then  children  and  servants  avail 
themselves  of  this,  to  neglect  what  is  incumbent  on  them  ; 
or,  it  may  be,  that  the  superiors  mal-treat  and  oppress  the 
inferior  branches  of  the  family.  It  is,  however,  supposed 
in  the  parable,  that  the  master  of  the  house  may  return 
suddenly,    and    unexpectedly ;    and  on  this   supposition, 


WATCHFULNESS  IN  THE  LORD'S  ABSENCE.    259 

should  he  find  his  household  in  disorder,  he  would  cer- 
tainly punish  those  who  had  abused  his  confidence,  and 
violated  their  acknowledged  duty;  or  the  specific  com- 
mands which  he  had,  at  his  departure,  given  them.  Under 
such  circumstances,  the  best  advice  that  could  be  given  to 
a  family,  would  be  that  which  is  contained  in  the  words  of 
our  text,  Watch  ;  be  careful  and  attentive  to  your  proper 
work,  for  ye  know  not  what  hour  your  Lord  doth  come. 

It  is  generally  thought  that  our  Lord,  in  the  discourse 
addressed  to  his  disciples,  in  connexion  with  the  sentence 
which  I  have  read,  referred  to  four  events  :  to  the  destruc- 
tion of  Jerusalem  ;  to  the  termination  of  the  then  existing 
state  of  the  Jewish  church ;  to  the  death  of  individual 
men,  and  to  the  final  judgment  of  all  mankind.  Indeed, 
its  application  to  the  general  judgment,  could  be  no  other- 
wise appropriate,  than  by  considering  the  death  of  each 
individual  as  introducing  him  to  that  state  of  existence  in 
which  he  shall  be  judged.  I  will  not  this  day  refer  to  the 
awful  calamities  which  befel  the  Jews,  when  Jerusalem 
was  overthrown  by  the  conquering  Romans,  in  which  trans- 
actions an  immense  number  of  human  beings  perished ; 
but  shall  direct  my  discourse  to  two  general  topics :  first, 
Man's  relative  situation  ;  and,  secondly,  Man's  obligation 
to  watchfulness;  and  whilst  discoursing  on  these  two 
leading  ideas,  I  shall  consider  man  both  as  a  creature  and 
a  Christian. 

I.  Man  is  not  his  own  maker,  nor  was  the  world  he  in- 
habits produced  by  his  power;  his  being  is  derived,  the 
supply  of  his  wants  is  from  another,  and  therefore  man  is 
not  his  own  master;  he  may  not  do  what  he  pleases,  either 
with  himself  or  with  what  he  possesses.  Man  owes  his 
existence,  and  the  sustentation  of  his  being,  to  a  supreme 
Lord,  who  is  the  great  and  glorious  Creator  of  the  uni- 
verse. To  him  man  owes  life,  and  breath,  and  every  good. 
If  a  fellow-creature,  who  affords  any  one  the  means  of 
daily  support,  is  entitled,  by  general  consent,  to  a  certain 
portion  of  service,  to  be  performed  with  perfect  good  faith 
and  good  will,  how  much  more  ought  man  to  acknowledge 
that  the  great  Creator  and  Lord  of  the  universe  is  entitled 

s2 


260  DISCOURSE    XIX. 

to  his  service  ?  But  holy  Scripture  not  only  represents  the 
relation  of  the  Almighty  towards  man  as  that  of  a  sove- 
reign, a  king,  a  lord  and  master,  but  also  graciously  blends 
with  these,  the  softened,  though  not  less  just  authority,  of 
a  Father,  and  the  gracious  and  condescending  claims  of  a 
Saviour.  It  is  useful  for  us,  I  conceive,  to  cherish  in  our 
minds  the  same  comprehensive  regard  to  the  whole  cha- 
racter of  the  divine  Being  that  Scripture  warrants  us  to  do ; 
for  by  this  means  we  shall  have  the  benefit  of  motives 
addressed  both  to  our  intellect  and  to  our  affections ;  and 
an  acknowledgment  of  simple  duty  will  be  aided  by  a 
sense  of  gratitude  ;  thus  we  shall  be  drawn  to  the  per- 
formance of  duty  by  affection  and  love.  Indeed,  I  do  not 
think  it  useful  to  detain  our  minds  in  the  contemplation  of 
the  relation  between  the  great  Creator  and  man  as  an 
innocent  creature,  since  that  relation  does  not  now  exist ; 
but  rather  view  man's  relation  to  the  divine  Being  as  that 
relation  is  revealed  by  the  Saviour.  The  Saviour,  or  God 
in  Christ,  is  now,  in  relation  to  human  beings,  the  great 
Lord  of  all.  It  is  Jesus  who  has  all  power  in  heaven  and 
in  earth  ;  he  is  our  Lord,  and  it  is  with  him  that  we  have 
to  do,  and  not  with  the  Almighty,  simply  as  Creator, 
Preserver,  and  final  Judge.  And  all  persons,  whether  the 
as  yet  impenitent  sinner,  or  the  sinner  who  has  repented, 
returned  to  God,  and  been  sanctified — all  classes  of  per- 
sons should  view  God  our  Saviour  as  their  supreme  Lord, 
who  has  prescribed  to  every  one  the  work  proper  for  him 
to  perform.  For  all  characters,  all  ranks,  all  ages,  and 
all  conditions  of  men  and  of  women,  there  are  appropriate 
duties,  to  which  the  Master  hath  commanded  them  to 
attend.  It  is  not  practicable  to  enter  now  into  a  minute 
specification  of  those  duties  in  every  case.  The  duty  of 
each  will  appear  from  briefly  viewing  the  relations  in  which 
men  stand  to  God,  either 

Simply,  as  creatures^ 

Or  as  sinners, 

Or  as  saints. 

All  are  creatures,  all  are  sinners,  but  it  cannot  be  said 
that  all  are  saints. 


Watchfulness  in  the  lord's  absence.  261 

And  duties  will  further  appear  from  an  attention  to  the 
place  which  each  person  holds  in  the  great  family  or  house- 
hold. Some  are  entrusted  with  certain  offices,  intended  to 
promote  the  well-being  of  the  whole,  such  as  princes  and 
magistrates,  in  the  state;  fathers,  and  mothers,  and  teach- 
ers, in  families ;  bishops,  or  pastors,  and  deacons,  in  the 
church.  These  should  be  faithful  and  wise  servants  of 
their  Lord,  and  give  to  his  household  their  meat  in  due 
season.  Blessed  is  the  servant  whom  his  Lord,  when  he 
Cometh,  shall  find  so  doing  ! 

But  duty  is  not  confined  to  these  rulers  of  the  house- 
hold ;  there  are  also  duties  binding  on  those  who  are  under 
authority,  and  the  younger  branches  of  the  great  family. 
Duties  owing  by  the  people  towards  princes  and  magis- 
trates ;  by  children  and  scholars,  towards  parents  and  teach- 
ers, and  by  members  of  churches  towards  their  pastors  and 
deacons.  And  all  these  relative  duties  among  m.en  should 
be  performed  with  a  supreme  regard  to  the  great  Lord  of 
all.  His  will  is  man's  law ;  and  pains  should  be  taken  to 
ascertain  his  will,  according  to  the  means  which  he  may 
have  put  in  our  power ;  and  moreover,  the  different  branches 
of  this  great  family,  or,  in  other  words,  the  diiferent  nations 
and  tribes  of  men,  should  kindly  communicate  whatever 
they  know  regarding  their  Lord's  will  to  each  other.  Those 
who,  like  the  Jews  and  Christians,  have  had  superior  means 
of  knowing  their  Lord's  will,  were  made  keepers  of  the 
oracles  of  God,  not  solely  for  their  own  use,  but  for  the 
benefit  of  all  mankind.  It  is  not  less  a  duty  in  those  who 
know  their  Lord's  v/ill  to  instruct  others,  than  it  is  a  duty 
in  the  uninformed  to  exert  themselves  to  ascertain  it. 

Let  us,  in  this  part  of  our  discourse,  stop  a  while  to 
consider  the  character  of  the  Lord  or  Master  of  the  house- 
hold, as  made  known  to  us  in  the  inspired  history  of  Divine 
Providence,  which  constitutes  the  records  of  the  family. 

In  the  beginning  he  reared  a  magnificent  mansion  for 
the  accommodation  of  the  family,  and  stored  it  with  all  that 
could  contribute  to  the  happiness  and  delight  of  its  inmates ; 
and  in  so  doing,  displayed  his  power  and  his  goodness,  both 
of  which  are  infinite.     He  was  not  a  hard  nor  a  tyrannical 


262  DISCOURSE   XIX. 

master;  the  house  was  munificently  supplied,  and  the 
service  required  was  honourable,  just,  and  easy ;  goodness 
and  liberality  were  conspicuous  in  this  first  ai*rangement. 
Still,  however,  there  were  rules  to  be  observed  in  the 
family,  and  previous  intimation  was  given,  that  a  viola- 
tion of  these  would  be  punished.  These  rules  were,  alas ! 
violated,  and  punishment  followed ;  by  which  it  was  mani- 
fested, that  the  Lord  was  true  to  his  word.  When  he 
threatened,  calmness  and  truth  were  essentially  in  what 
he  said;  and  none  could  trifle  or  disobey  with  impunity. 
But  again,  the  Lord  admitted  of  a  respite,  and  a  media- 
torial interference,  by  which  his  mercy  is  shewn.  Poiver, 
goodnessy  justiee,  truth,  and  mercy,  then,  are  manifestly 
characteristics  of  the  great  Lord.  Alas !  that  the  hearts 
of  wicked  sei-vants  should  so  often,  it  is  to  be  feared, 
conceive  of  him  as  weak,  unkind,  unjust,  untrue,  and 
cruel. 

The  human  family  is  but  a  small  part  of  the  great  Lord's 
vast  domain ;  but  still  he  exercises  constant  regard  to  it, 
and  superintendence  over  it.  He  has,  in  every  age,  mani- 
fested himself  to  chosen  servants,  and  communicated 
messages  of  mercy,  and  of  judgment,  by  patriarchs  and  by 
prophets;  and  in  every  land,  has  often  rewarded  the 
humble  who  sought  to  know  and  do  his  will;  and  has 
punished  the  wicked  and  rebellious,  and  those  who  mal- 
treated their  fellow  servants.  In  the  fulness  of  time,  He 
himself  appeared,  and  perfected  the  great  mediatorial  work. 
Since  which  time  he  is  strikingly  likened  to  "  a  man  taking 
a  far  journey ,"  who  left  his  house  and  gave  authority  to  his 
servants,  and  to  every  man  his  work,  and  commanded  the 
porter  to  watch.  Watch  ye,  therefore :  for  ye  know  not  when 
the  master  of  the  house  cometh,  at  even,  or  at  midnight,  or 
at  the  cock  crowing,  or  in  the  morning ;  lest  coming  sud- 
denly he  find  you  sleeping.  And  what  I  say  unto  you,  adds 
the  Saviour  himself,  I  say  unto  all — Watch,'*  (St.  Mai*k  xiii. 
34.)  Observe,  the  command  to  watch  is  universal ;  whether 
rich  or  poor,  or  young  or  old,  all  are  enjoined  to  watch ;  for 
although  absent,  his  return  is  certain;  but  when,  is  un- 
certain;  therefore  watch.     Wq  have  before  proved,  from 


WATCHFULNESS  IN  THE  LORD'S  ABSENCE.    263 

the  records  of  the  family,  that  all  his  words  are  spoken  in 
truth  and  righteousness ;  faithful  is  he  when  he  promises. 
It  is  possible,  should  he  permit,  that  heaven  and  earth  may 
pass  away ;  but  his  word  shall  never  fail.  In  Providence 
he  comes  to  call  nations  and  churches  to  an  account  for 
their  privileges.  He  comes  also  to  judge  the  rulers  of  the 
family,  emperors,  and  kings,  and  great  captains;  and  judges, 
and  magistrates,  and  ecclesiastical  dignitaries ;  bishops  and 
priests,  pastors  and  deacons,  and  parents  and  teachers ; 
as  well  as  the  great  multitude  of  human  beings  who  belong 
to  the  household.  But  the  time  of  his  occasional  coming, 
as  well  as  of  his  final  coming,  is  uiicertahi  ;  therefore,  it  is 
the  duty  and  interest  of  all  to  ivatch,  This  brings  me  to  the 

Second  leading  idea  proposed,  viz.  man's  obligation  to 
watchfulness.  The  original  word,  employed  by  the  Sacred 
Penman  for  ivatching,  denotes  keeping  awake,  in  contra- 
distinction from  sleeping;  to  be  awake  to  what  is  about 
one,  or  concerns  one,  like  a  person  alive,  in  opposition  to 
the  inactive  state  of  death;  and  it  denotes  a  being  vigilant, 
heedful,  attentive  not  to  omit  any  duty,  or  commit  any 
error;  and  a  being  on  the  look  out  to  prevent  the  approach 
of  any  evil  or  calamity.  The  Lord,  who  has  gone  on  a 
long  journey,  has  left  to  every  man  his  work ;  let  every  man, 
therefore,  be  careful  and  attentive  to  do  it.  The  Lord  hath 
forewarned  the  evil  servant,  who  shall  say  in  his  heart, 
"  My  Lord  delayeth  his  coming,  and  shall  begin  to  smite 
his  fellow  servants,  and  to  eat  and  drink  with  the  drunken.'* 
That  the  Lord  of  that  servant  shall  come  in  a  day  when  he 
looketh  not  for  him,  and  in  an  hour  that  he  is  not  aware  of; 
and  shall  cut  him  asunder,  and  appoint  him  his  portion  with 
the  hypocrites,  in  a  place  where  there  shall  be  weeping  and 
gnashing  of  teeth,  arising  from  the  terrible  agony  and 
hopeless  condition  of  a  lost  spirit. 

We  are  not  called  to  preach  to  the  great  ones  of  the 
earth,  kings  and  conquerors,  and  statesmen  and  judges; 
not  yet  to  popes  and  cardinals,  and  archimandrites  or 
archbishops;  otherwise  we  could  read  them  a  lecture  on 
the  awful  responsibility  which  rests  upon  their  souls;  and 


264  DISCOURSE  XIX. 

the  terrible  account  which  some  of  them  must  give  for  the 
abuse  of  power,  and  the  neglect  of  duty,  when  the  great 
Lord  of  the  human  family  shall  suddenly  appear.  We  shall 
not,  therefore,  dwell  on  what  is  peculiar  to  those  in  high 
stations,  lest,  by  so  doing,  we  should  omit  what  is  more 
generally  applicable  and  useful  to  ourselves. 

I  would  say  then  to  all,  watch  against  neglecting  proper 
means  to  knoiv  the  Lord's  ivill.  Some  persons  are  satisfied 
with  being  ignorant  of  religion;  and  some  even  prefer 
ignorance  to  knowledge,  hoping  that  ignorance  will  be  an 
excuse  for  the  omission  of  duty.  And  our  Lord's  saying 
may  seem  to  justify  this  presumption,  when  he  remarked, 
that  those  who  disobeyed,  notwithstanding  their  know- 
ledge, should  be  beaten  with  many  stripes;  whereas,  those 
who  disobeyed,  being  ignorant  of  their  Lord's  will,  should 
be  beaten  with  few  stripes.  But  this  remark  can  apply 
oidy  to  unavoidable  ignorance,  not  to  ivilful  ignorance. 
For  wilful  ignorance  is  wilful  disobedience :  acquaint  thy- 
self with  God  and  be  at  peace.  Search  the  Scriptures,  for 
they  testify  of  Christ,  the  Saviour.  The  fear  of  the  Lord  is 
the  beginning  of  ?t;Mt/orw ;  get  ivisdom,  get  understanding ; 
wisdom  is  the  principal  thing,  therefore  get  wisdom. 
Neglect  not  the  means  of  understanding  your  relation  to 
God  as  a  creature  and  as  a  sinner ;  and  the  heaven-reveal- 
ed way  of  obtaining,  through  faith  in  the  Saviour,  the  par- 
don of  sin.  Manj',  alas !  are  satisfied  with  the  self-righteous 
notions  which  are  common  to  human  nature  in  all  countries, 
instead  of  searching  the  Scriptures,  and  receiving  the  divine 
instruction  contained  therein,  concerning  the  mediatorial 
arrangement,  made  by  the  great  Lord  himself,  planned  so 
as  to  maintain  his  o\vn  honour,  and  to  secure  the  pardon  of 
the  penitent. 

I  would  earnestly  exhort  the  young  to  watch  against 
the  imbibing  of  false  opinions  concerning  the  situation  in 
which  they  stand  as  creatures ;  supposing,  as  too  many  do, 
that  they  are  not  responsible ;  as  if  he  \^'ho  placed  them  in 
his  household  was  not  their  rightful  Lord;  or,  perhaps, 
deeming  his  dominion  unjust,  his  superintendance  vague 
and  lax,  or  his  coming  uncertain ;  saying,  in  the  rebeUion 


WATCHFULNESS  IN  THE  LORD'S  ABSENCE.    265 

and  infidelity  of  the  heart — "  Where  is  the  promise  of  his 
coming,  for  since  the  fathers  fell  asleep,  all  things  have 
continued  as  they  were  ?"  not  considering  that  a  thousand 
years  in  his  sight  are  as  one  day.  Arouse,  my  fellow  ser- 
vants, to  a  due  consideration  of  this  awfully  important 
subject !  What !  shall  the  Lord  find  you,  at  his  coming, 
not  only  asleep  or  careless,  or  actually  awake,  and  dis- 
puting the  right  of  his  controul ;  doing  all  that  in  you  lies, 
to  turn  the  whole  family  against  their  absent  Lord  ?  Your 
case  is  one  of  the  worst,  so  long  as  ye  live  in  this  open  and 
avowed  rebellion,  harbouring  opinions  and  sentiments  which 
go  to  an  entire  disownment  of  the  Master's  right  to  rule. 
Alas !  if  he  find  you  in  this  state  of  mind  at  his  coming, 
what  will  be  the  consequence  ?  With  the  hypocrites  your 
allotment  will  not  be ;  but  with  the  proud  rebels,  who  said 
concerning  their  just  Lord — 'We  will  not  have  this  man  to 
reign  over  us.'  Watchfulness,  in  the  sense  of  our  Lord's 
words,  as  we  have  seen,  denotes  not  only  care  to  ward  off 
external  ills,  but  also  a  wakeful  vigilance  against  internal 
disaffection ;  against  a  selfish,  indolent  negligence.  Let 
then,  your  rational  powers  be  awake  and  active,  and  let 
devout,  sincere  prayer  accompany  your  watchfulness. 
Watch  and  pray — pray  and  M'atch.  There  is  a  prayerful 
state  of  the  mind,  without  the  external  formalities,  which 
may  justly  be  called  a  praying  without  ceasing.  Whether 
you  kneel  in  the  closet,  or  sit  in  the  house,  or  walk  by  the 
way,  or  stand  in  the  congregation,  the  heart  may,  under  all 
these  varied  circumstances,  be  lifted  to  heaven  in  prayerful 
attitude. 

But  the  simple  duty  of  acknowledging  the  justice  of  our 
Lord's  controul,  is  a  low  degree  of  what  is  required.  When 
ye  have  guarded  against  these  fundamentally /a/se  opinions, 
which  lead  to  open  avowed  rebellion  and  anarchy,  you  have 
advanced  but  a  short  way.  Admitting  that  ye  are  professed 
servants  of  the  Lord,  and  in  words  acknowledge  his  just 
controul  it  may  be  that  the  thought  has  arisen  in  your 
hearts,  "  Our  Lord  delayeth  his  coming;"  and  has  induced 
a  carelessness  about  the  Lord's  work,  both  with  respect  to 
yourselves,  and  also  to  others. 


266  DISCOURSE   XIX. 

On  the  one  hand  has  arisen  the  selfish  diabolical  thought, 
that  "  man  is  not  his  brother's  keeper,"  as  wicked  Cain  so 
long  ago  asserted;  and  on  the  other,  there  may  have 
existed  such  a  degree  of  self-indulgence,  as  either  unfitted 
for  the  Lord's  work,  or  made  you  careless  about  executing 
it.  According  to  the  allegorical  representation  of  our  Lord, 
there  was,  in  one  case,  a  neglect  of  those  talents  committed 
to  the  care  of  the  parties ;  and  there  was,  in  another  case, 
a mal-treatment  and  tyrannical  ill-usage  of  fellow  servants; 
some  considering  the  Lord  as  a  hard  master,  and  others 
imagining  a  long  protracted  absence  would  secure  impu- 
nity ;  but  in  all  the  different  cases,  there  was  either  disaf- 
fection, unfaithfulness,  or  unbelief.  Hast  thou  but  one 
talent,  my  brother,  and  does  disaffection  to  the  Lord,  and 
a  spirit  of  pride,  prevent  thy  employing  it?  Hast  thou  au- 
thority or  influence,  arising  either  from  station  or  circum- 
stances, and  dost  thou  abuse  these  gifts,  and  render  them 
noxious  instead  of  beneficial,  to  the  church  and  the  world  ? 
There  is  a  striking  resemblance  between  the  facts  of  the 
great  subject  which  we  are  now  discussing,  and  the  com- 
mon-place case  of  a  domestic  servant.  An  affectionate, 
faithful,  willing  servant,  will  never  want  an  opportunity  of 
exercising  his  capabilities,  whether  great  or  small,  in 
behalf  of  his  Lord ;  whereas  a  disaffected,  unfaithful,  un- 
willing servant,  finds  perpetual  excuses  for  being  idle,  and 
doing  nothing. 

These  remarks,  my  brethren,  are  certainly  applicable  to 
all  the  members  of  the  great  household,  but  they  are  more 
especially  pointed  to  those  whose  duty  it  is  to  feed  the 
household;  the  stewards  of  the  divine  mysteries — the  office-  • 
bearers  in  the  church— those  who,  instead  of  being  instant 
in  season,  and  out  of  season,  to  exhort  and  console,  to 
teach,  to  instruct,  and  to  preach  the  things  concerning  their 
Lord's  kingdom,  are  either  sleeping,  or  feasting,  or  tyran- 
nising over  their  fellow  servants.  For  such  unfaithful 
stewards,  such  wicked  servants,  there  is  an  especial  woe 
prepared.  The  hypocrite's  portion  is  theirs,  weeping  and 
gnashing  of  teeth,  in  the  state  of  future  and  endless  despair. 

It  appears  to  me,  that  the  warning,  and  the  command- 


WATCHFULNESS  IN  THE  LORD'S  ABSENCE.    267 

mcnt,  implied  in  the  word  tvatch,  are  addressed  to  all 
persons ;  to  those  who  stand  in  the  relation  of  mere  crea- 
tures, by  creation  and  Providence;  to  those  who  have 
become  children  by  the  grace  of  faith,  repentance,  and 
adoption ;  and  to  those  especially,  who  are  rulers  of  the 
household.  There  is  scope  enough  furnished  by  the  sub- 
ject to  address  every  class  of  persons — ministers  as  well  as 
magistrates,  to  be  vigilant  in  the  performance  of  their 
respective  duties ;  and  to  address  churches  on  the  neces- 
sity of  communicating  a  knowledge  of  their  Lord's  will  to 
all  the  different  national  branches  of  the  household,  scat- 
tered over  the  face  of  the  world ;  beginning,  however,  in 
their  own  houses,  their  own  neighbourhoods,  and  their 
respective  countries.  But  we  this  day  merely  glance  at 
these  various  topics,  and  I  shall  now  close  with  noticing 
the  motives  to  watchfulness  which  Holy  Scripture  sanc- 
tions. Some  of  these  are  addressed  to  admiration  of  what 
is  excellent,  and  gratitude  for  what  is  kind ;  but  more  to 
our  fears  and  to  our  hopes. 

It  has  been  a  conceit  of  proud  man,  both  in  the  west 
and  in  the  east,  in  ancient  Rome  and  in  modern  China, 
that  either  hope  or  fear  entering  into  the  motive  of  moral 
action,  is  destructive  of  virtue.  But  this  is  a  sentiment  as 
opposite  as  possible  to  the  whole  scope  of  divine  revelation  ; 
for  promises  and  threatenings,  exciting  hopes,  and  awaken- 
ing fears,  run  through  the  whole  of  the  Sacred  Volume 
from  beginning  to  end.  The  promises  of  pardon  and  of 
peace,  and  of  a  filial  relation  to  God,  and  eternal  bliss,  are 
presented  to  the  hopes  of  faith  and  repentance.  The  servant 
who  has  faithfully  employed  the  talents  committed  to  his 
care,  shall  be  commended  by  the  great  Lord  of  all  for 
having  done  well,  and  shall  be  welcomed  to  his  Lord's  joy. 
But  on  the  faithless,  and  unbelieving,  and  hard-hearted, 
and  impenitent,  who  may  have  wasted  their  Lord's  goods, 
or  neglected  the  talents  committed  to  them,  shall  be  tribu- 
lation and  anguish  for  ever  and  ever.  And  indeed,  the  most 
prominent  motive  addressed  by  our  Lord,  in  the  subject  of 
this  day's  discourse,  to  the  servants  of  the  household,  ap- 
peals to  their  fears,  viz.  the  sudden  and  unexpected  coming 


268  DISCOURSE   XIX. 

of  the  Master,  whilst  they  are  indulging  in  sleepy  slothful- 
ness,  or  tyrannising  orer  their  fellows. 

I  shall  now,  my  friends,  drop  the  figui'e  or  comparison 
employed  by  our  Saviour,  and  exhort  you  to  let  the  pos- 
sibility of  sudden  and  unexpected  death,  (which  may  be 
considered,  to  you,  the  coming  of  the  Lord,)  have  the  weight 
on  your  minds  which  it  ought.  The  old-fashioned  distinc- 
tion between  an  habitual  and  an  actual  preparation  for 
death,  has  considerable  meaning  and  propriety.  Every 
person  who  has  not  repented,  and  believed  the  Gospel,  is 
habitually,  totally  unfit  to  die;  and  those  who  have  the 
fear  of  God  before  their  eyes,  and  who  have,  it  is  hoped, 
repented  and  believed  the  Gospel ;  if  their  faith  be  not  in 
vigorous  exercise,  and  their  obedience  unreserved,  and  their 
usefulness  extensive,  as  the  Providence  of  God  may  enable 
them,  they  are  not  in  actual  preparation  to  meet  their 
Lord.  And  observe,  finally,  that  the  warning  and  the 
threatening  in  the  passage  before  us,  are  both  addressed  to 
those  who  are  denominated  servants,  which  may  justly 
cause  those  who  hold  offices  in  churches,  as  well  every 
member,  to  watch  heedfuUy  against  a  deadening  spirit  of 
self-security,  and  the  pernicious  presumption,  that  long  life 
will  be  theirs. 


DISCOURSE    XX. 


BEING    AN    EXHORTATION,    DELIVERED    AT   THE    REV.    HENRY    BURDER'S, 

Thomas's  square,  hackney,   august  18,  1825. 


THE  CARES  OF  THIS  LIFE  MUST  NOT  BE 
EXCESSIVE. 


Luke,  xxi.  3. 

"  Take  heed,  lest  your  hearts  be  overcharged  with  the  cares  of 
this  life:' 

All  the  various  conditions  of  human  life,  and  all  the  seve- 
ral ages  and  characters  of  mankind,  have  their  appropriate 
cares;  objects  of  solicitude  occupy  the  mind,  and  some- 
times harass  it,  which  are  either  to  be  attained,  or  to  be 
avoided.  In  all  countries  too,  this  is  the  case,  for  man  is 
essentially  the  same  in  every  part  of  the  world.  The  poor 
are  often  anxious  about  a  competent  supply  of  necessaries 
from  day  to  day,  sometimes  they  are  anxious  to  elevate 
their  condition  in  society,  and  labour  to  become  rich.  The 
rich  are  often  full  of  cares  to  secure  their  property,  or 
anxious  about  the  manner  of  investing  orofincreasingit  j  for 
the  possession  of  wealth  does  not  usually  destroy  the  wish 
to  possess  more.  The  young  are  frequently  solicitous 
about  their  future  settlement  in  life,  and  parents  are 
anxious  about  their  children,  how  to  provide  for  them,  and 
to  ensure  their  respectability  and  comfort  in  the  world; 
and  there  are  some  parents  anxious  about  the  moral  and 
spiritual  welfare  of  their  children.  The  ajfflicted  are  often 
mentally  distressed  about  the  issue  of  their  afflictions ;  and 


270  DISCOURSE    XX. 

the  prosperous  sometimes  dread  what  will  be  their  con- 
dition in  case  of  a  reverse,  or  in  old  age.  The  ambitious 
are  racked  with  aiixieties  to  obtain  interest,  and  patronage, 
and  promotion  j  and  those  in  high  places  often  dread  the 
probabilities  of  disgrace.  The  literary  aspirant  is  full  of 
care  to  obtain  distinction,  and  those  who  have  attained  it, 
feel  great  anxiety  to  sustain  their  character.  There  are 
many  whose  lawful  concerns,  their  agriculture,  or  manu- 
factures, or  commerce,  fill  their  minds  with  constant  carp- 
ing cares.  And  there  are  teachers  of  literature  and  science, 
and  ministers  of  religion,  whose  minds  lose  their  equani- 
mity by  over-anxiety  about  the  performance  of  their  duty, 
or  the  temporalities  of  their  charge.  Care  and  anxiety  are 
not  confined  to  those  whose  only  cry  is,  What  shall  we  eat 
or  drink,  or  wherewithal  shall  we  be  clothed  ?  Cares  and 
anxieties  extend  to  those  persons  who  are  perfectly  indiffe- 
rent to,  or  most  abundantly  supplied  with  these  comforts. 

Some  cares  and  anxieties  seem  necessarily  forced  upon 
human  beings,  but  the  greater  number  are  self-induced; 
that  is,  they  do  not  arise  from  the  circumstances  in  which 
Providence  has  placed  us,  but  are  brought  upon  ourselves 
by  our  own  defects  or  excesses. 

I  now  come  to  the  question,  Are  the  cares  of  this  life 
sinful  ?  Does  Christianity  require  Christians  to  be  careless 
and  thoughtless  concerning  the  present  life?  Must  the 
Christian  merchant  be  careless  and  indifferent  about  his 
affairs  ?  Must  the  mother  take  no  thought  about  her  chil- 
dren, the  children  about  their  parents  ?  Are  these  expres- 
sions of  Holy  Scripture — "  Take  no  thought  for  to-moiTow," 
"  Be  careful  for  nothing" — to  be  understood,  as  the  words, 
if  taken  by  themselves,  plainly  mean  ? 

If  to  these  questions  we  answer.  Yes,  we  make  the  doc- 
trine of  our  holy  religion  of  a  piece  with  pagan  systems  in 
India  and  China,  which  require  the  good  man  to  quit  his 
kindred,  and  the  business  of  life,  and  to  become  a  monk 
and  a  beggar.  But  from  this  interpretation  of  Sacred 
Scripture  we  are  preserved,  by  looking  more  diligently  into 
the  Holy  Book.  Interspersed,  throughout  that  volume, 
there  are  general  maxims,  and  express  precepts,  which 


THE  CARES  OF  THIS  LIFE.  271 

commend  and  require  carefulness^  industry,  and  assiduity 
in  all  lawful  callings.  The  remark  of  tlie  wise  King,  con- 
tained in  these  words — "  The  hand  of  the  diligent  maketh 
rich,"  is  a  divine  sanction  to  diligence.  The  precept  of  the 
Apostle,  "  Be  diligent  in  business,"  is  to  the  same  effect. 
*'  He  that  careth  not  for  his  own,  especially  for  those  of  his 
own  house,  hath  denied  the  faith,  and  is  iv(»'se  than  a  dis- 
believer of  Christianity." — "  He  that  will  not  work,"  either 
with  his  hand,  or  his  head,  or  both ;  '*  neither  should  he 
eat."  These  sentiments,  you  know,  are  given  by  the  Apos- 
tles ;  therefore  we  conclude  that  the  Scripture  does  not 
warrant,  much  less  exhort  to,  idleness,  sloth,  indifference, 
carelessness,  or  thoughtlessness  about  our  well-being  in 
the  present  state  of  our  existence  ;  but,  so  fiu:  from  re- 
quiring, actually  blames  these  vices ;  and  calls  upon 
Christians  to  be  diligent,  thoughtful,  attentive,  and 
prudent;  and  actually  to  labour  that  they  may  have  a 
surplus  to  give  to  him  that  needeth. 

But  it  may  be  said,  does  not  your  interpretation  make 
void  the  Saviour's  precept,  and  the  apostolic  admoni- 
tion ?  We  answer.  No.  The  precept  and  the  admonition 
are  directed  against  excess  and  an  injidel  anxiety  ;  against 
a  degree  of  care  and  thought  for  this  life,  which  leaves  no 
time  to  care  for  the  life  to  come  ;  an  anxiety  about  tempo- 
ralities, which  forgets  that  there  is  an  eternity ;  and  a  solici- 
tude about  human  means,  which  overlooks  an  almighty, 
allwise,  and  ever  benignant  Providence. 

There  is,  moreover,  a  manner  of  speaking  in  the  original 
languages  of  Holy  Scripture,  which,  when  rendered  word 
for  word,  affirms  absolutely  what  was  only  intended  com- 
paratively :  thus,  for  example,  "  He  that  hateth  not  his 
father  and  his  mother,  cannot  be  my  disciple."  In  English, 
this  is  a  hard  saying,  and  what,  in  the  strict  grammatical 
sense  of  the  words,  the  human  reason  cannot  assent  to ; 
and  which,  indeed,  is  entirely  opposite  to  the  fifth  com- 
mandment, "  Honour  thy  father  and  thy  mother."  But 
the  language  of  another  evangelist  has  quite  explained  the 
mode  of  speaking  here  used,  by  employing  another  way  of*" 
expressing  the  same  sentiment,  thus  :  "  He  that  loveth 


272  DISCOURSE  XX. 

father  or  mother  more  than  me,  is  not  worthy  of  me."  You 
see,  in  the  first  quoted  passage,  the  Hebrew  idiom  (as 
grammarians  speak)  is  employed  in  Greek  words,  and 
sounds  harsh  and  revolting.  What !  (may  one  say,)  the 
author  of  Christianity  require  a  person  to  hate  his  father 
and  mother !  The  idea  shocks  us ;  and  often  in  reading 
this  passage  to  Chinese,  who  lay  so  great  a  stress,  very 
justly,  on  filial  piety,  or  the  duty  of  children  to  parents — 
have  I  desired  authority  to  change  the  mode  of  speaking, 
to  what  is  the  real  sense,  as  given  in  the  second  quotation, 
namely,  that  the  Saviour  must  be  loved  more  than  father 
and  mother.  And  even  thus  modified,  it  is  a  hard  lesson. 
How  often  do  children,  both  sons  and  daughters  say,  they 
wovdd  go  abroad  to  publish  Christ's  Gospel  j  but  their 
father  or  their  mother  will  not  part  with  them. 

This  remark  concerning  the  manner  of  speaking  in  the 
Sacred  Writings,  applies  also  to  the  subject  under  consi- 
deration. "  Take  no  thought  for  to-morrow" — "  Be  care- 
ful for  nothing" — "  I  would  have  you  without  careful- 
ness" and  such  like  expressions,  are  to  be  understood 
of  a  thought  fulness  and  carefulness,  which  forget  Divine 
Providence,  and  disregard  all  the  gracious  promises  of 
the  Gospel,  and  the  endearing  relations  in  which  it  hath 
pleased  the  Almighty  to  reveal  himself  to  mankind.  And 
if  I  were  asked  to  solve  this  nice  question,  *'  How  much 
carefulness  about  this  world  is  enough?  and  how  much 
carefulness  constitutes  sin  ?"  one  way  in  which  I  should 
answer  is— All  carefulness  that  leads  the  person  caring 
to  rely  on  self,  and  to  forget  God,  is  sinful.  And  to  the 
pious  Christian,  who  asked  a  similar  question,  I  would  say 
— When  thy  mind  is  so  "  overcharged"  or  oppressed,  with 
the  cares  of  this  life,  as  to  make  thee  less  careful  or  solici- 
tous about  thy  heavenly  Father's  care,  it  is  sin ;  or  when- 
ever a  person  becomes  so  "  overcharged,"  so  excessively 
full,  or  oppressed  with  the  affairs  of  this  life,  as  to  neglect 
the  affairs  of  another  life,  it  is  sin,  and  a  dangerous  state 
of  mind. 

^  In  the  preceding  remarks  I  have,  as  I  believe  is  the 
best  way,  taken  the  scope  and  general  import  of  the  whole 


THE  CARES  OF  THIS  LIFE.  273 

Scriptures,  to  ascertain  the  meaning  of  particular  sentences, 
or  texts,  as  they  are  called ;  but  in  the  present  instance, 
I  might  avail  myself  of  philological  remarks. 

Parkfmrst,  an  English  Clergyman,  who  devoted  him- 
self to  the  study  of  the  original  Scriptures,  both  in  the 
Hebrew  and  Greek  languages,  says,  respecting  the  word 
which  the  English  translators  render — To  care,  to  be  care- 
ful^* to  take  thought,  as  in  these  expressions,  "  Be  careful 
for  nothing" — Take  no  thought  what  ye  shall  eat — "  Take 
no  thought  for  the  morrow,"  and  so  on — Parkhurst  says, 
These,  I  must  confess,  have  long  appeared  to  me  some  of 
the  most  unhappy  translations  in  the  whole  English  Bible ; 
since  the  text  thus  rendered,  by  seeming  to  enjoin  what 
is  plainly  inconsistent  with  the  present  condition  of  hu- 
manity, are  apt  to  make  men  less  scrupulous  in  repressing 
that  an^vious  solicitude  about  worldly  things,  which  is  in- 
deed absolutely  forbidden  to  Christians  in  these  verj' texts." 
Since  the  Greek  words  evidently  mean  anxious  solicitude, 
Parkhurst  thinks,  that  when  our  translation  was  made, 
(which  is  about  200  years  ago,)  the  terms  careful  and 
thoughtful,  had  a  stronger  sense  than  they  now  have. 

But  I  will  quit  these  verbal  remarks,  and  ask  ye,  O 
Christians,  why  ye  should  be  anxiously  solicitous  f  I  will 
not  say  about  what;  but  extend  it  to  all  your  concerns. 
Why  should  your  mind  be  oppressed  with  the  anxieties  of 
this  life  ?     It  is  not  necessary,  and  it  is  dangerous. 

The  general  providence,  and  the  special  promises  of 
God  make  it  unnecessary,  and  the  ingratitude  of  disre- 
garding God's  providence  and  his  promises,  and  the  bein"- 
so  "  overcharged"  with  temporal  concerns  and  cares,  as  to 
forget  or  neglect  eternal  things,  iiiake  it  dangerous.  '*  Take 
heed  lest  that  day  come  upon  you  unawares." 


RI 


€{np 


DISCOURSE    XXI. 


THE  ANTICIPATED  END  OF  THE  WORLD  SHOULD 
INDUCE  A  USEFUL  AND  PIOUS  LIFE. 


2  Pet.  hi.  11. 

Seeing  then  that  all  these  things  shall  be  dissolved,  what  manner 
of  persons  ought  ye  to  he  in  all  holy  conversation  and  godliness  ; 
looking  for,  and  hasting  unto  (expecting  and  earnestly  desir- 
ing) the  coming  of  the  day  of  God. 

-Lhb  Holy  Scriptures  of  the  Old  and  New  Testaments 
differ  from  all  other  writings  in  this  particular,  as  well  as 
in  other  things ;  they  give  a  credible  history  of  creation, 
and  of  the  successive  ages  of  the  world,  to  the  end  of  time, 
onward  to  eternity  j  and  many  circumstances  of  these  suc- 
cessive ages,  now  past,  were  given  by  anticipation,  in 
prophecies,  which  have  been  long  ago  realized ;  from  which 
facts  we  have  substantial  ground  to  believe  the  statements 
in  Holy  Writ  concerning  the  future  destinies  of  this  world, 
and  the  final  consummation  of  all  things.  And  the  things 
declared  concerning  the  future  are  not  put  down  as  mere 
abstract  facts,  which  are  not  to  influence  our  hopes  and 
fears,  our  tempers  and  conduct,  in  passing  through  life ; 
but  are  declared  to  us,  like  the  whole  of  divine  revelation, 
for  practical  and  useful  purposes. 

The  earth,  with  all  its  animated  beings,  the  sun,  the 
moon,  the  distant  starry  worlds  of  light ;  the  vast  system 
of  the  universe,  which  we  behold,  presents  to  contempla- 
tive minds,  a  grand  display  of  the  infinite  and  incompre- 


THE  ANTICIPATED  END  OF  THE  WORLD.      275 

hensible  power,  and  wisdom,  and  goodness  of  God.  Even 
the  very  small  part  of  his  ways,  and  of  his  doings  that  man 
can  survey,  fills  the  mind  with  admiration  and  astonish- 
ment ;  and  these  wonderful  works  of  the  Creator,  which 
have  existed  from  time  immemorial,  and  which  have 
observed  such  amazingly  minute  exactness  in  their  manifold 
motions  for  thousands  of  years,  seem  destined  to  last  for 
ever.  The  speculations  also  of  philosophers  on  the  pro- 
gress of  society  and  human  improvement,  and  the  perfecti- 
bility of  man,  and  the  hopes  of  the  benevolent  and  pious, 
seem  to  lead  to  the  same  anticipation ;  or  if  not,  to  a 
settled  belief  that  the  world  shall  remain  eternally  as  it  is ; 
at  least  these  things  lead  to  a  forgetfulness  that  **  all  these 
worlds  shall  be  dissolved,  that  the  heavens  and  the  earth, 
which  now  exist,  are,  by  the  word  of  God,  kept  in  store, 
reserved  unto  fire,  against  the  day  of  judgment,  and  per- 
dition of  ungodly  men  ;  when  the  heavens  shall  pass  away 
with  a  great  noise,  and  the  elements  shall  melt  with  fervent 
heat,  and  the  earth  also,  and  the  works  that  are  therein, 
shall  be  burned  up." 

I  take  these  expressions  of  Holy  Writ,  my  brethren,  in 
their  literal  acceptation,  and  do  not  think  that  they  refer 
figuratively  to  the  dissolution  of  the  Jewish  dispensation ; 
nor  do  the  new  heaven  and  new  earth  refer  to  the  in- 
troduction of  Christianity,  nor  to  the  millennial  glory  and 
happiness ;  but  I  believe  the  whole  refers,  as  St.  Peter 
expresses,  to  the  antecedent  and  subsequent  circumstances 
of  the  final  judgment. 

I  do  not  know  that  the  Mosaic  records  of  creation 
teach  that  in  the  beginning  of  the  world  matter  was  then 
first  of  all  called  into  existence,  but  only  that  the  present 
system  of  the  universe  was  then  formed^  and  fashioned  as 
we  now  behold  it :  so  also  St.  Peter  does  not  teach  that 
the  existing  universe  will,  at  the  last  day,  be  destroyed 
and  annihilated ;  but  only  that  it  shall  be  melted  down, 
and  remoulded  ;  it  shall  be  burned,  and  from  its  ashes 
shall  spring  a  new  heaven  and  a  new  earth,  wherein 
dwelleth  righteousness,  and  where  riglUeous  persons  shall 
be  for  ever  happy. 

t2 


2/6  DISCOURSE  XXI. 

Whether  the  final  conflagration  will  involve  any  other 
than  the  solar  system,  to  which  our  earth  belongs,  is  not 
revealed,  and  cannot  be  ascertained  ;  nor  is  the  decision  of 
such  a  question  at  all  necessary  to  the  practical  inferences 
vv'hich  St.  Peter  draws  from  the  general  truth  in  the  passage 
before  us.  It  is  indeed  said  tliat  the  heavens  shall  pass 
away  with  a  great  noise,  and  the  elements  shall  melt  with 
fervent  heat,  which  certainly  indicates  a  mighty  cJiajige^ 
to  ci  great  extent;  but  that  which  I  v?ould  have  your  minds 
this  day  fasten  upon,  is,  the  assurance  that  the  earth,  and 
all  the  works  that  are  therein,  shall  be  burnt  up.  From 
this  simple  fact  it  is  easy  for  every  mind  to  derive  many 
important  inferences. 

Scoffers  may  indeed  deride  the  promise  of  this  coming 
event,  and  willingly  shut  their  eyes  against  the  most  con- 
vincing evidence,  to  the  end  that  they  may  follow,  with  the 
more  seeming  reason,  their  own  hearts'  lusts.  But  if  the 
world  we  inhabit  was  once  destroyed  by  water, — which 
catastrophe  not  only  tradition  asserts,  and  true  histoiy 
affirms,  but  the  appearances  of  nature  present  occular 
demonstration  of: — What  may  prevent,  if  it  should  please 
God  to  permit,  but  that  fire,  either  from  the  A^olcanic  cru- 
cible beneath,  and  within  the  bowels  of  the  earth ;  or  the 
flaming,  frightful,  erratic  comet  from  without,  should  ignite, 
and  melt,  and  liquify  the  terraqueous  globe,  and  all  the 
works  that  are  therein.  Since  the  words  which  were 
spoken  before  by  the  holy  prophet,  concerning  Babylon 
and  Nineveh,  and  Egypt  and  Tyre,  and  many  other  places 
and  circumstances,  have^been  accomplished  ;  and  the  words 
of  our  Lord  and  Saviour  concerning  Jerusalem  and  his 
church,  have  been  fulfilled ;  what  sense  or  reason  is  there 
in  the  cry  of  the  profligate  or  the  sceptic ;  "  —  Where  is 
the  promise  of  his  coming  ?"  Know  they  not  that  with 
him  who  inhabiteth  eternity,  "  a  thousand  years  are  as  one 
day."  "  The  Lord  is  not  slack  (or  slow)  conceiving  his 
promise  (or  his  threatening"*,  as  some  men  would  count  slack- 
ness ;  but  is  long  suffering  to  us  ward,  not  willing  that  any 
should  perish,  but  that  all  should  come  to  repentance," 

That  death  removes  man  from  all  earthly  good  is  a  fact 


THE  ANTICIPATED  END  OF  THE  WORLD.       277 

daily  confirmed  to  every  one  by  his  own  observation  j  and 
one  would  think  that  all  the  purposes  of  the  monitor, 
moralist,  and  religious  instructor,  wovild  be  answered  by 
resting  his  admonitions  on  that  fact  alone.  But  it  is  not 
so  ;  the  man  excessively  immersed  in  temporal  concerns 
will  admit  that  he  cannot  remain  here  for  ever  ;  but  he  must 
labour  for  his  posterity,  and  entail  his  estates  to  hiter- 
minable  generations,  and  give  his  name  to  his  houses  or 
his  lands  ;  and  for  this  terrestrial  immortality  he  thinks  it 
reasonable  to  toilj  forgetting  all  the  while  that  not  only 
shall  he  soon  die,  and  his  posterity  die  also,  but  eventually 
the  earth,  and  all  the  works  that  are  therein,  shall  be  burned 
up.  The  corroding  tooth  of  time  itself,  does  indeed 
destroy  all  \he  works  of  man ;  but  the  last  conflagration 
will  most  completely  annihilate  them  ;  and  the  man  who 
in  any  degree  neglects  the  concerns  of  his  immortal  spiiit, 
for  the  sake  of  a  perishing  world,  is  in  the  eye  of  reason 
left  utterly  without  excuse. 

Seeing,  then,  my  brethren,  that  we  must  all,  in  succes- 
sion, soon  die  and  leave  this  world  ;  seeing  our  posterity 
also  must,  in  like  manner,  quit  this  world  ;  seeing  that 
time  will  moulder  into  dust  the  proudest  works  of  art,  and 
the  most  magnificent  productions  of  human  power  ;  and 
seeing  that  the  world  itself,  and  all  the  works  that  are 
therein,  shall  be  dissolved  and  burned  up,  "  TFhat  manner 
of  persons  ouglit  ye  to  he  f 

This  question,  to  be  understood  and  answered  aright, 
must  be  taken  in  connexion  with  other  great  truths  ;  viz. 
ihdt  the  human  spirit  is  imperishable — and  man  is  an  ac- 
countable creature;  both  the  wicked  and  the  righteous 
must  render  an  account  of  the  deeds  done  in  the  body  to 
the  Great  Sovereign  of  the  universe.  Seeing,  then,  that 
our  immortal  souls  shall  survive  the  ruins  of  the  universe. 
What  manner  of  persons  ought  we  to  he  ? 

Our  text  furnishes  the  answer,  which  is  this: — We 
professed  Christians  should,  "  in  the  exercise  of  holy  con- 
versation and  godliness,  be  looking  for,  and  hasting  unto, 
the  coming  of  the  day  of  God."     By  the  terms  "  looking 


278  DISCOURSE   XXI. 

for  and  hasting  unto,"  the  coming  of  that  day,  is  denoted, 
expecting,  earnest  It/  desiring,  and  preparing  for  it. 

It  may  be  objected  to  the  vivid  impression  of  the 
awful  view  of  the  subject  before  us,  that  it  tends  to  paralyze 
all  human  efforts  ;  and  that  we  shall,  like  the  Millenarians 
of  former  days,  be  led  to  discontinue  works  of  industry  and 
art,  and  make  ourselves  ridiculous.  That  this  is  a  just  in- 
ference we  deny.  The  true  inference  which  Scripture  and 
reason  draws  is,  not  that  man  should  desist  from  the  duties 
of  his  present  station,  but  that  he  should  abound  in  them, 
both  towards  God,  and  towards  man  ;  as  the  best  prepara- 
tive for  that  great  day.  The  constant  recollection  of  the 
great  and  awful  consummation,  exhibited  by  the  spirit  of 
prophesy,  should  operate  as  a  check  on  wickedness, 
should  7vea7i  the  affections  greatly  from  temporal  and 
'earthly  things,  and  ensure  to  spiritual,  eternal,  and  heaven- 
ly things,  a  due  proportion  of  our  time  and  our  study, 
our  anxieties  and  our  cares ;  and  should  make  us  conti- 
nually live  under  the  practical  influence  of  this  solemn 
truth — that  if  we  gain  the  whole  world,  and  lose  our  own 
souls,  we  shall  be  infinitely  the  reverse  of  being  profited 
thereby. 

The  habitual  recognition  of  the  great  truth  before  us, 
should  prevent  covetousness,  worldly-mindedness,  the  de- 
sire of  riches ;  niggardliness  in  the  cause  of  God ;  discon- 
tent, repining ;  over- valuing  worldly  things,  or  the  breath 
of  applause — it  should  prevent  remiss7iess,  procrastination 
in  pious  works,  the  delay  of  repentance,  and  the  deferring 
of  reproof  or  exhortation  to  fellow  sinners.  And  on  the 
other  hand,  the  truth  before  us  should  stimulate  every  dis- 
ciple of  our  Saviour,  to  abound  in  the  work  of  the  Lord ; 
to  be  assiduous  while  it  is  day ;  should  induce  sobriety, 
vigilance,  watching,  benevolence,  walking  tuith  God;  hold- 
ing fellowship  and  communion  with  him,  and  a  constant 
state  of  heavenly-mindedness.  It  is  not  easy  for  language 
to  express  so  intensely  in  detail  the  manner  of  persons  ye 
ought  to  be,  as  the  Apostle's  interrogative  elicits  from  the 
imagination,  unacconipanied  as  it  is  with  any  paraphrase. 


THE  ANTICIPATED  END  OF  THE  WORLD.       279 

The  facts  of  the  case  ought  to  make  your  conversation 
and  behaviour  more  holy  and  more  godly  than  I  can 
describe. 

I  have  said  that  the  anticipated  end  of  the  world  should 
not  induce  carelessness  about  the  present  life,  either  in  the 
case  of  individuals,  or  families,  or  nations.     Let  industry, 
and  intellect,  and  benevolence,  exert  themselves  to  ame- 
liorate and  improve  the  present  condition   of  humanity  ; 
but  let  not  the  affairs  of  time,  and  merely  plt^sical  comforts, 
or  intellectual  luxuries,  occupy  an  undue  proportion  of  our 
care,  and  lead  us  to  forget  God,  and  to  neglect  religion. 
Since  neither  our  stay  in  the  world  is  for  ever,  nor  is  the  world 
itself  everlasting,  let  us  not  act  as  too  many  do,  and  give  our 
whole  soul  to  that  which  is  transitory  and  perishing.    Let 
us  give  to  religious  instruction,  to  the  diftusion  of  Christian 
knowledge  which  benefits  the  never-dying  spirit,  a  degree 
of  importance  in  our  estimation,  and  in  our  efforts,  which 
the  truth  requires. 

Let  us  not  be  led  away  by  the  specious,  but  superficial 
and  unreal  anticipations,  of  some  mistaken  philanthropists 
of  our  day,  who  suppose  that  merely  physical  knowledge, 
and  the  cultivation  of  natural  science,  constitute  the  great 
business  of  life,  and  the  remedy  for  all  human  ills ;  whilst 
God,  and  the  soul,  and  its  eternal  welfare,  are  neglected 
and  forgotten. 

We  deny,  then,  that  the  consideration  of  the  world's 
end  should  check  human  industry  and  physical  improve- 
ment ;  but  we  admit  that  it  should  greatly  moderate  the 
importance  which  they  assume,  and  diminish  the  supreme 
attention  which  many  persons  claim  for  them,  and  .give  to 
them.  The  destiny  of  an  immortal  spirit  is  of  more  im- 
portance than  the  physical  improvement  in  arts  and  manu- 
factures of  a  temporary  world.  We  wish  now  to  steer 
between  two  opposite  extremes ;  a  supremacy  claimed  by 
worldly  science,  and  the  affairs  which  concern  the  material 
world,  on  one  hand ;  and  a  neglect  of  the  body,  with  a 
fanatical  spiritualism,  on  the  other.  We  believe  that  man's 
duty  in  time,  and  his  duty  in  reference  to  eternity,  are  per- 
fectly compatible  with  each  other;  and  he  is  the  only  wise 


280  DISCOURSE   XXI. 

and  good  man,  wlio  so  passes  through  the  things  temporal, 
as  not  to  lose  those  that  are  eternal.  On  the  right  hand, 
or  right  side  of  the  question,  it  must  be  admitted  that  there 
have  been  extravagances  and  errors  ;  but  on  the  other,  there 
is  a  large  majority  of  mistaken,  misguided,  human  beings, 
M-ho  give  to  the  least  concern  the  greatest  attention  ;  and 
who  pursue  the  shadows  of  temporary  bliss,  whilst  they 
forsake  the  realities  of  eternal  happiness.  Having  guarded 
our  doctrine  against  a  plausible  objection,  which  infidelity 
has  alleged  not  only  against  this  article  of  our  faith,  but 
against  the  whole  Christian  system,  on  the  ground  of  its 
withdrawing  man  from  the  duties  and  'the  pleasures  of  the 
passing  state  of  existence  ;  we  proceed  to  mention  some 
of  its  beneficial  results,  which  will  appear  the  more  clearly, 
the  more  impartially  the  subject  is  considered ;  as  indeed 
is  the  case,  wherever  substantial  truth  is  concerned. 

The  doctrine  of  the  world's  end  and  a  final  judgment, 
M'hich  in  the  pages  of  St.  Peter's  Second  Letter  go  together, 
presents  a  check  to  wickedness,  and  is  sufficient  to  make 
prosperous  villany  turn  pale,  with  frightful  anticipations  of 
the  approaching  day.  When  viewed  in  reference  to  the 
great  truths  of  Divine  Revelation  now  brought  before  us, 
how  absurd  and  foolish  the  pursuits  of  violence,  oppression, 
and  injustice,  do  appear ;  the  gains  are  positively  good  for 
nothing,  which  injustice  and  wickedness  acquire.  The 
earth,  and  all  the  works  that  are  therein,  shall  be  burned 
up — and  the  naked  spirit  of  the  wicked  aggressor  must 
face  the  impartial  tribunal  of  the  Eternal.  Here  the 
mightiest  conqueror,  who,  in  proud  ambition,  grasped  at 
the  dominion  of  a  world,  with  the  comparatively  puny  vil- 
lage oppressor,  who,  by  unjust  means,  added  house  to 
house,  and  field  to  field,  must  stand  confounded  and  ap- 
palled. Trace  wickedness  in  its  progress,  fi-om  the 
highest  to  the  lowest,  through  all  its  varied  forms 
of  injustice  and  deceit,  and  impiety  and  lust,  and 
bring  the  conscience  of  the  offender  in  close  contact  with 
a  burning  universe  and  an  omniscient  tribunal,  and  it  will 
have  good  reason  to  tremble  and  feel  an  astounding  check 
to  its  progress.     In  this  predicament,  the  conscience  that 


THE  ANTICIPATED  END  OF  THE  WORLD.      281 

is  not  seared  as  by  a  hot  iron,  and  callous  as  the  indurated 
hoof,  must  feel.  The  world  and  all  that  is  therein  con- 
sumed by  fire,  and  awaiting  the  imperishable  spirit,  a  state 
of  suffering,  acute  and  lingering  as  the  Indian  widow's 
concremation,  to  endure  for  ever!  This,  O  my  fellow 
sinners,  is  what  every  impenitent  worldling  is  fast  hasten- 
ing to ;  and  are  not  such  anticipations  calculated  to  be 
a  check  to  tvickedness  f  Oh !  who  can  dwell  with  devouring 
fire  ?  who  can  inhabit  everlasting  burnings  ?  Is  it  not 
incumbent  on  every  ungodly  man,  either  to  prove  satis- 
factorily that  these  dire  calamities  shall  never  come  upon 
him,  which  he  cannot  do,  or  betake  himself  to  the  divinely 
revealed  mode  of  averting  them,  to  faith  in  Jesus,  tlie 
Almighty  Saviour  ;  to  repentance,  and  to  a  holy  conversa- 
tion, and  a  life  of  godliness  ?  In  this  case  remissness  and 
procrastination  are  big  with  eternally  lamentable  conse- 
quences. Now  is  the  day  of  salvation ;  now  is  the  time 
to  repent  and  be  converted,  that  sin  may  be  blotted  out, 
and  a  life  of  holy  conversation  and  godliness  be  com- 
menced ere  it  be  too  late. 

I  have  thought  it  right  to  begin  with  the  lowest  class 
in  this  congregation ;  not  lowest  in  worldly  temporal  cir- 
cumstances, but  lowest  in  reference  to  a  spiritual  pre- 
paration and  fitness  to  meet  the  terrors  of  the  final  con- 
flagration. The  experienced  Christian  may  feel  impatient 
whilst  the  preacher  is  dwelling  on  these  first  principles, 
faith  and  repentance,  but  it  is  wrong  to  do  so.  We  must 
divide  the  word  of  truth,  and  apportion  it  according  to  the 
states  and  circumstances  of  men ;  and  to  awaken  the  un- 
concerned, and  to  change  the  unconverted,  and  gather  in 
the  scattered  sheep,  is  to  me  more  pleasing  work  than 
simply  to  feed  the  flock,  who  should,  in  the  proper  use  of 
means,  be  competent  to  procure  their  own  food. 

But  St.  Peter,  in  our  text,  addresses  professed  Christians, 
which  authorizes  me  to  turn  my  exhortation  from  the 
young  and  the  inexperienced,  who  have  not  as  yet  sub- 
mitted to  the  Saviour's  yoke,  but  who  will,  I  trust,  from 
henceforward  do  so ;  that  I  may  address  those  who  have 
already  entered   on   the   Christian    journey   and   conflict, 


282  DISCOURSE  XXI. 

what  manner  of  persons  ought  ye  to  be  in  all  holy  behaviour 
and  godliness  ! 

The  conversation,  conduct,  or  manner  of  life,  incum- 
bent on  a  Christian,  from  a  great  variety  of  considerations, 
and  particularly  from  the  anticipation  of  the  world's  disso- 
lution, is  here  expressed  by  "holiness  and  godliness;' 
or  in  other  words,  by  purity  and  iiiety ;  a  separation  from 
all  that  is  sinful  and  polluting,  and  a  dedication  or  devoted- 
ness  to  the  service  of  God.  It  is  not  the  mere  absence  of 
gross  vice,  not  the  suppression  of  bad  tempers  and  spiritual 
wickedness  alone,  that  is  here  required,  but  an  eminence 
in  sanctity  and  devotion  which  is  inculcated.  The  require- 
ment of  the  Apostle  rises  infinitely  higher  than  the  mere 
negation  of  overt-acts  of  vice  and  wickedness,  and  demands 
of»  the  Christian  a  spiritual  purity  and  heavenly  aspiration, 
which  shall  for  ever  distinguish  him  from  the  sensual  and 
the  earthly  minded.  The  man  who  has  regard  either  to 
health  or  to  reputation,  or  to  pecuniary  prosperity,  will 
never  be  a  profligate  debauchee ;  and  therefore  a  degree  of 
sobriety  and  industry,  which  common  worldly  prudence 
dictates,  is  far  short  of  the  hoUness  and  godhness  which 
our  text  requires ;  so  far  short,  indeed,  that  they  possess 
not  one  particle  of  the  principle  of  true  hohness  and  real 
piety ;  for  these,  at  the  outset,  have  a  reference  to  God, 
but  worldly  prudence  regards  only  man.  Think  not  that 
I  am  decrying  moral  and  benevolent  actions ;  I  ask  not  for 
the  absence  or  neglect  of  these,  but  I  ask  for  something 
more,  and  immeasurably  superior  to  these ;  I  require  of  the 
human  spirit  an  entire  submission,  and  a  total  consecration 
of  itself  to  God.  It  must  be  un-earthly,  it  must  be  hea- 
veiily,  it  must  be  set  apart  for  God,  it  must  "  ivell-ivor- 
ship"  God,  and  must  subordinate  all  affairs  to  the  cause  of 
God. 

"The  word  holiness,  when  applied  to  God,  signifies 
the  peculiar  eminency  of  the  divine  nature,  whereby  it  is 
separated  and  removed  to  an  infinite  distance  from  moral 
imperfection,  and  that  which  we  call  sin ;  that  is,  there  is 
no  such  thing  as  maUce,  or  envy,  or  hatred,  or  revenge,  or 
injustice,  or  falsehood,  or  unfaithfulness  in  God ;    or  if 


THE  ANTICIPATED  END  OF  THE  WORLD.      283 

there  be  any  other  thing  that  signifies  sin,  and  vice,  and 
moral  imperfection,  hohness  signifies  that  the  divine  nature 
is  at  an  infinite  distance  fi:om  all  these,  and  is  possessed  of 
the  contrary  perfections."  And  the  Almighty  requires  in 
his  people  resemblance  to  himself  in  this  particular.  As 
he  which  hath  called  you  is  holy,  (saith  St.  Peter,)  so  be 
ye  holy  in  all  manner  of  conversation;  because  it  is 
written,  Be  ye  holy,  for  I  am  holy  :  and  without  holiness 
no  man  shall  see  the  Lord.  The  import  of  the  word  holy 
will  be  more  clearly  seen  by  attending  to  the  explications 
given  of  it  in  scripture.  Thus  it  is  explained  by  opposition 
to  sin  and  impurity.  "  Let  us,  (says  the  Apostle,)  cleanse 
ourselves  from  all  filthiness  of  the  flesh  and  spirit,  perfecting 
holiness  in  the  fear  of  God."  Sometimes,  by  the  negation 
of  sin  and  defilement ;  so  we  find  "  holy  and  ivithout 
hlame,"  put  together;  "holy  and  luithout  blemish/' 
" holy,  harmless  and  undejiled"  It  is  true,  indeed,  this 
negative  notion  doth  imply  something  that  is  positive ;  it 
doth  not  only  signify  the  absence  of  sin,  but  a  contrariety 
to  it.  The  absence  of  sin  implies  the  presence  of  grace ; 
as,  take  away  crookedness  from  a  thing,  and  it  immediately 
becomes  straight.  Whenever  we  are  made  holy,  every  lust 
and  corruption  in  us  is  supplanted  by  the  contrary  grace. 

It  is  scarcely  necessary  to  remark  that  the  word  "  con- 
versation" in  our  text  and  elsewhere  in  Sacred  Scripture, 
is  not  confined  to  the  modern  and  popular  sense  of  speak- 
ing or  talking,  but  includes  also  behaviour,  or  conduct,  or 
actions.  Holy  conversation  requires  holiness  in  thought, 
word,  and  deed,  and  not  merely  talking  religiously  or 
piously  ;  nor,  on  the  other  hand,  is  religious  conversation 
excluded.  "  Out  of  the  abundance  of  the  heart  the  mouth 
speaketh,"  and  there  are  times  in  families,  and  in  general 
society  also,  when  it  is  right  to  speak  for  God,  to  confess 
Christ,  and  to  explain  or  to  defend  the  truth. 

The  term  godliness,  in  our  text,  and  in  other  parts  of 
Holy  Scripture,  refers  to  the  respect,  reverence,  or  worship, 
which  man  owes  to  God ;  and  in  a  preceding  paragraph  of 
this  discourse,  I  have  used  for  it  the  words  "  well-wor- 
ship," i.  e.  worship  which  is  sincere,  and  spiritual,   and 


284  DISCOURSE   XXI. 

devout;  in  contradistinction  from  that  which  is  insincere; 
merely  bodily  service,  or  careless  and  remiss  in  its  manner, 
that  whicli  is  mere /on?!  without  the  power.  Holiness  and 
godliness  include  the  whole  of  human  duty,  the  whole  law 
of  love  towards  God  and  towards  man;  they  include  all  that 
tends  to  human  happiness  in  time,  and  throughout  eternity. 
Our  Lord  Jesus  Christ,  according  to  his  divine  power,  gives 
to  us  all  things  that  pertain  to  life  and  godliness,  through 
the  knowledge  of  him  that  hath  called  us  to  glory  and 
virtue.  It  is  thus  Simon  Peter,  a  servant  and  an  Apostle 
of  Jesus  Christ,  speaks  to  those  who  with  him  had  ob- 
tained like  precious  faith.  Jesus  is  the  source  from  whence 
divine  influences  flow  from  heaven,  to  the  guilty  and  cor- 
rupted children  of  men;  and  from  him,  in  the  exercise  of 
faith  and  prayer,  must  be  sought  the  things  that  pertain  to 
spiritual  life,  holiness,  and  godhness.-  And  he  most  gra- 
ciously ''gives  the  Holy  Spirit  to  them  that  ask  him."  He 
who  commences  the  Christian  course,  must  begin  by  an 
application  to  Jesiis ;  and  he  who  hopes  to  abound  in 
holiness  and  godliness,  must  "  abide*  in  Jesus.  "  As  the 
branch  cannot  bear  fruit  of  itself,  except  it  abide  in  the 
vine  ;  no  more  can  ye,  (says  our  Saviour,)  except  ye  abide 
in  me." 

Having,  as  I  hope,  reminded  you  of  the  absolute  neces- 
sity of  an  inta'est  in  Jesus,  and  a  nei'er- ceasing  connexion 
with  Him  ;  I  shall  now  close  with  enforcing  the  duty  of 
looking  onward  to  eternity;  or,  as  the  words  of  our  text 
denote,  "  Exjjecting,  and  earnestly  desiring,  the  coming  of 
the  day  of  God." 

It  appears  to  me  that  the  doctrine  of  the  world's  ap- 
proaching dissolution,  because  it  may  have  in  some  in- 
stances been  abused,  is,  in  the  present  day,  more  lost 
sight  of  by  the  Chr'.^^tians  of  this  land,  than  the  Holy 
Scriptures  warrant.  Our  Saviour,  and  his  Apostles,  and 
the  primitive  Christians,  looked  not  at  the  things  seen,  but 
at  the  things  not  seen  (by  the  carnal  eye) ;  for  visible  things 
are  transitory  and  temporary,  but  the  unseen  realities 
which  faith  discerns  are  eternal.  Oil,  how  rarely,  I  imagine, 
can  it  be  afhrmed,  that  Christians  in  our  day,  are  expect- 


THE  ANTICIPATED  END  OF  THE  WORLD.       285 

ing,  and  earnestly  desiring,  the  coming  of  the  day  of  God, 
which  would  so  greatly  promote  an  elevated  spirit  of  de- 
votion, and  an  unearthly  spirit  of  public  benevolence. 
How  completely  would  it  tend  to  eradicate  the  lust  of 
covetousness,  and  the  aspirings  of  worldly  ambition,  if 
men  and  Christians  were  expecting,  as  they  have  good 
reason  to  expect,  tiie  day  of  God,  when  the  earth,  and  all 
the  works  that  are  therein,  shall  be  burnt  up  !  Would  they 
then  lay  up  their  treasure  here,  v.'here  moth  and  rust  cor- 
rupt, and  thieves  break  through  and  steal;  and  where  the 
whole  is  doomed,  by  the  righteous  Providence  of  God,  to 
one  general  and  all-consuming  conflagration?  Oh!  alas 
for  that  day,  when  it  shall  be, said,  "  Go  to  now,  ye  rich 
men,  weep  and  howl  for  the  miseries  that  shall  come  upon 
you.  Your  riches  are  corrupted,  and  your  garments  are 
moth-eaten  ;  your  gold  and  silver  is  cankered,  and  the  rust 
of  them  shall  be  a  witness  against  you,  and  shall  eat  your 
flesh  as  it  were  fire — ye  have  heaped  treasure  together  for 
the  last  days  ;"  itijustice,  and  luxury,  and  niggardliness  in 
the  cause  of  righteousness,  marked  your  course  on  eartli ; 
and  now  ye  receive  the  fruit  of  your  own  doings. 

But  it  is  not  to  unbelievers  that  I  now  address  my  ex- 
hortation, it  is  to  the  parents,  and  children,  and  kindred, 
of  those  who  have  received  precious  foith.  Endeavour, 
my  brethren,  to  let  the  exhortation  of  the  Apostle  be  re- 
duced to  a  practical  injiuence  on  your  minds.  Let  your 
hearts  be  in  heaven,  and  your  expectations  and  desires  have 
a  reference  to  the  last  day.  In  prosperity  it  will  induce 
you  to  spend  much  for  God,  to  give  your  property  to  his 
cause  ;  your  time  to  his  cause,  your  persons,  soul,  spirit, 
and  body,  to  his  cause;  which  is,  whatever  some  may 
think,  a  reasonable  service.  And,  in  adversitj'-,  it  will  in- 
duce you  to  be  patient  unto  the  coming  of  the  Lord. 
Time,  and  suffering— Oh  !  how  short!  Eternity,  and  en- 
joyment— Oh!  how  long  !  "I  reckon  that  the  sufferings 
of  this  present  time,  which  are  but  for  a  moment,  are  not 
worthy  to  be  compared  with  that  exceeding  great  and 
eternal  M-eight  of  glory"  which  shall  be  conferred  on  all 
God's  people  ;  through  our  Lord  and  Saviour,  Jesus  Christ, 
Amen  ! 


DISCOURSE    XXII. 


TRUST    IN   THE   MOST    HIGH,   THE    BEST 
DEFENCE  AGAINST  FEAR. 


Psalm  lvi,  2,  3. 

*'  O  thou  Most  Highf'—what  time  I  am  afraid  I  will  trust  in 
Thee." 

J.HESE  are  the  words  of  one  of  the  most  extraordinary- 
men,  whose  names,  from  a  high  antiquity,  have  descended 
to  us,  either  in  sacred  or  profane  history.  In  early  life  he 
was  a  simple  shepherd,  on  the  hills  of  Judea.  Whilst  yet 
young,  his  musical  talents,  under  Providence,  caused  him 
to  be  brought  to  the  court  of  king  Saul ;  from  which  time 
he  became  a  warrior,  and  the  leader  of  a  brigand.  After 
being  long  persecuted,  and  hunted  from  place  to  place 
by  the  jealous  monarch,  he  at  last  himself  ascended  the 
throne  of  Israel ;  where  war,  and  poetry,  and  sins,  and  re- 
verses filled  the  latter  period  of  his  days.  David,  the  be- 
loved son  of  Jesse,  and  the  sweet  singer  of  Israel,  the 
devout  poet  of  Judea,  penned  the  words  of  our  text. 

The  commencement  of  his  exaltation  was  the  beginning 
of  a  continual  series  of  anxieties  and  difficulties.  His 
heroic  conduct  in  the  affair  of  the  gigantic  Goliath,  ex- 
cited against  him  the  envy  of  his  sovereign,  who  foresaw 
that  the  young  shepherd,  the  fair  and  ruddy  minstrel,  was 
destined  by  Providence  to  succeed  to  the  throne  ;  and, 
with  a  sort  of  fatuity,  he  sought  to  thwart  Providence, 
by  attempting  the  life  of  David  with  his  own  hand ;  and. 


TRUST  IN  THE  MOST  HIGH.  287 

Subsequently,  by  sending  in  pursuit  of  him  detachments  of 
troops.     When  this  persecuted  youth  had  resolved  to  flee 
from  the  face  of  Saul,  and  had  parted  with  his  beloved 
and  most  attached  friend,  the  king's  son,  he  took  refuge 
in  Gath,  a  foreign  kingdom,  and  the  native  place  of  the 
mighty  warrior  whom  he  had  slain.     Here  he  was  recog- 
nized by  the  people,  and  information  against  him  given  to 
the  king,  and  his  person  seized  and  brought  before  Achish. 
The  history,  as  given  in  the  First  Book  of  Samuel,  states, 
that  when  David  overheard  the  accusations  against  him, 
made  by  the  servants  of  Achish,  he  "was  sore  afraid.'* 
And  it  was  under  these  circumstances,  "  when  the  Philis- 
tines took  him  in  Gath,"  that  he  composed  the  ode  which, 
in  our  collection  of  Psalms,  is  numbered  as  the  Fifty-sixth ; 
and  which  contains  these  words,  "  O  Thou  Most  High, 
what  time  I  am  afraid,  I  will  trust  in  Thee  :"  or,  "  In  the 
day  of  fear  I  will  cling  to  Thee,"  as  the  ivy  clings  to  the 
oak,  or  the  vine  to  that  which  supports  it. 

Fear  is  the  apprehension  of  some  evil  likely  to  befall 
us,  accompanied  with  a  desire  of  avoiding  it.  In  prose- 
cuting this  subject,  I  shall  arrange  my  thoughts  and  re- 
marks under  three  heads,  for  the  sake  of  assisting  the 
memories  of  the  young. 

In  the  first  place  I  observe,  that  Fears  are  common  to 
all  men,  at  one  time  or  another. 

Secondly,  That  imjjroper  and  iiiejftcacious  means  of 
removing  fear  are  often  resorted  to.     And,  in  the 

Third  place.  There  is  a  true  and  effectual  method  of 
removing  fear,  suggested  by  the  text. 

I.  Fears  are  common  to  all,  and  conscious  guilt  is  the 
origin  of  fear. 

As  when  children  have  violated  the  commands  of  their 
parents  or  guardians,  a  fear  of  detection  and  chastisement 
follows  ;  and  when  members  of  human  society  have  broken 
the  just  laws  of  the  land  or  of  their  own  consciences,  they 
are  haunted  by  fears  cDncerning-  the  result; — so  all  man- 
kind, iff  consequence  of  their  revolt  from  God,  and  dis- 


288  DISCOURSE     XXII. 

obedience  to  heaven,  are  universally  liable  to  fears  and 
apprehensions  concerning  possible  or  probable  evils. 
Much  suffering  and  manifold  calamities  have  been  in- 
duced by  sin.  Our  bodies  are  liable  to  numerous  diseases, 
painful  and  distressing,  and  to  eventual  dissolution  and 
death,  at  which  nature  usually  shudders  and  shrinks  back. 
There  is  much  injustice  and  violence  in  the  earth,  and_ 
there  are  millions,  in  various  lands,  who  tremble  at  the 
oppressor's  frown.  A  little  experience  in  the  world  teaches 
the  uncertainty  of  every  thing  future,  and  exhibits  many 
instances  of  the  most  afflictive  changes,  and  sad  reverses, 
by  which  a  prosperous  family,  with  an  affectionate  and 
powerful  protector  at  its  head,  is  reduced  to  want,  and  to 
widowhood,  and  to  a  fatherless  or  orphan  condition. 

And  there  are  moral  causes  of  fear,  when  convictions 
of  sin  wound  the  troubled  spirit,  and  perhaps  keep  it  in  a 
state  of  dejection  for  years,  or  rouse  it  at  once  to  acute  and 
scarcely  tolerable  anguish. 

But  the  prevalent  defect  in  human  nature  is,  that  it 
fears  the  less  evil,  and  is  fearless  concerning  the  greater. 
It  is  often  afraid  on  account  of  apprehended  natural  evils, 
such  as  sickness,  poverty,  man's  contempt  or  scorn ;  whilst 
it  remains  callous  as  to  spiritual  evils,  unremoved  guilt, 
impending  eternal  death,  and  the  wrath  of  God. 

The  fear  of  man,  how  prevalent  in  our  daj^,  both  with 
the  pious  and  the  impious.  With  many  pious  people,  and 
pious  ministers  in  the  land,  how  much  trimming,  lest 
ecclesiastical  dignitaries,  or  those  in  affluence  and  autho- 
rity, should  think  them  righteous  over  much  !  And  with 
men,  who  seem  to  have  no  fear  of  God,  hov/  much  dread  of 
man's  opinion.  The  unfortunate  tradesman  or  merchant,  the 
proud  man  in  military  or  other  professions,  fearless  of  the 
displeasure  of  the  Almighty,  often  rushes  headlong  on  death 
by  self-destruction,  because  of  the  fear  of  disgrace,  or  the 
bad  opinion  of  fellow  mortals  ;  and  those  fellow  mortals, 
not  the  wise  and  good,  but  rather  the  impious  and  profane. 
This  is  one  of  the  instances  of  fear,  which  is  wholly  with- 
out a  true  and  justifiable  foundation,  more  so  perhaps  than 
the  visionary  fears  of  the  superstitious,  who  tremble  at  the 


TRUST  IN  THE  MOST  HIGH.  289 

signs  of  heaven  which  indicate  nothing,  or  the  terrors  of 
those,  in  many  parts  of  the  world,  who  dread  the  wrath  of 
dumb  idols,  which  can  do  no  harm.  There  are,  it  is  mani- 
fest, times  and  occasions  of  fear,  either  well  or  ill  gromided, 
to  which,  more  or  less,  all  human  beings  are  subject,  in 
every  period  of  life. 

I  was,  in  the 

Second  place,  to  notice  some  of  the  improper  and  in- 
efficacious means  resorted  to  for  the  removal  of  fear. 

Some  endeavour  to  work  up  their  minds  to  a  proud 
self-confidence,  and  a  fool-hardy  denial  that  they  are 
afraid  ;  or  they  boldly,  but  without  reason,  affirm  that 
there  is  no  cause  of  fear.  The  fear  arising  from  a  guilty 
conscience,  and  anticipated  death  and  judgment,  they 
attempt  to  get  rid  of  by  adopting  the  gratuitous  assump- 
tions of  infidelity,  on  the  one  hand ;  or  by  trying  to  forget 
and  disregard  the  subject  for  the  time  being,  and  so  put 
the  evil  day  afar  off. 

Many  of  the  well-educated  and  opulent  drown  all 
serious  reflection  in  a  whirlpool  of  giddy,  unintermitted 
amusement,  and  frivolity  ;  whilst  men  of  business  pro- 
duce the  same  effect,  by  immersing  themselves  in  worldly 
affairs,  and  schemes  and  speculations,  to  increase  their 
wealth,  which  pursuits  and  anxieties  swallow  up  all  other 
considerations. 

And  there  are  those  who  confide  in  their  riches,  and 
vainly  expect  that  wealth  will  ward  off  every  evil,  and 
remove  every  cause  of  fear.  "  The  rich  man's  wealth  is 
his  strong  city,  and  as  a  high  wall  in  his  own  conceit." 

Some  bolster  up  their  spirits  by  the  vain  imaginations 
of  self-righteousness.  They  think  they  have  not  been 
very  great  sinners.  And  to  help  out  this  idea,  they 
cherish  partial  views  of  the  divine  character,  forgetting  his 
holiness,  truth,  and  justice,  and  remembering  only  that  he 
is  merciful. 

There  are  those  of  our  fellow  creatures  vvlio  possess 
authority,  and  power,  and  influence,  who  seem  to  forget 
that  they  also  are  under  authority,   and  have   as    much 

u 


200  DISCOURSE    XXII. 

reason  to  fear  divine  justice  as  the  most  powerless  and 
feeble  of  our  species.  Their  confidence  in  themselves  and 
their  power  will  not  stand  them  in  stead,  when  the  day  of 
fear  coraeth.  Neither  will  it  stand  in  stead  those  who  trust 
in  them,  and  place  their  reliance  on  mere  human  beings, 
on  an  arm  of  flesh,  or  the  power  of  princes,  or  the  son  of 
man,  in  whom  there  is  no  stay. 

There  are,  moreover,  those  in  all  nations  of  the  world, 
who  depend  for  help,  in  the  evil  hour,  on  departed  men 
and  women,  whom  human  folly  and  presumption  have 
canonized  or  deified,  and  dignified  with  the  names  of 
demons  or  saints,  angels  or  gods.  In  what  are  called 
Catholic  countries,  or,  in  other  words,  the  nations  of 
Europe,  of  the  Latin  or  Greek  Churches,  and  foreign 
colonies,  where  the  image-worship  of  Popery  prevails;  there, 
the  poor  people,  and  especially  the  oppressed  and  weaker 
sex,  the  women,  are  seen  in  devout  prostration  before 
Christian  idols  dedicated  to  virgins,  or  saints,  or  martyrs  ; — 
some  deceased  human  being  to  whom  they  vainly  seek 
in  the  day  of  fear.  And  in  Pagan  lands,  whether  civilized 
or  uncivilized,  as  well  in  India  and  in  China,  as  in  the 
Islands  of  the  Southern  Sea,  do  our  fellow  creatures  have 
recourse  to  imaginary  powers  for  the  removal  of  fear.  In 
China  they  dread  thousands  of  imaginary  aerial  noxious 
influences,  to  defend  themselves  from  which  they  resort 
to  charms  and  incantations,  and  the  endless  et  ccetera  of  a 
vain  superstition.  They  trust,  as  their  fathers  have 
done,  in  lies,  vanities,  and  things  wherein  there  is  no 
profit. 

Your  better  judgment,  my  Christian  friends,  is  fully 
convinced  that  neither  self,  nor  man,  nor  demons,  nor 
riches,  nor  power,  can  furnish  a  suflicient  support  to  the 
mind  in  the  day  when  calamity,  and  ruined  fortunes,  and 
a  shattered  constitution,  and  apprehended  death,  with  all 
their  terrors,  make  their  approach.  The  young  and  inex- 
perienced, indeed,  who  have  not  yet  drunk  of  the  cup  of 
adversity,  may  pass  on  for  a  time,  insensible  of  the  truth 
now  declared ;  but  a  day  of  fear  is  coming,  in  which  every 
refuge  of  lies  will  be  swept  away.     It  is  the  preacher's 


TRUST  IN  THE  MOST  HIGH.  291 

duty  to  instruct  and  to  warn  men,  and  to  plead  with  God 
in  their  behalf,  that  they  may  be  awakened  from  every 
fallacious  slumber  of  false  confidence,  and  to  direct  them 
to  the  true  and  efficient  means  of  removing  fear ;  which 
topic  is  the 

Third  part  of  our  subject. 

It  has  been  remarked  above,  that  some  of  the  fears  of 
human  beings  are  visionary  and  ill-founded,  and  to  remove 
all  these,  it  is  incumbent  on  us  to  transfer  our  fear  from 
unreal  objects  and  minor  ills,  to  real  objects  of  awe  and 
greater  evils ;  that  is,  to  cease  to  fear  man,  and  to  fear 
God ;  to  discontinue  our  fear  about  bodily  and  temporal 
ills,  so  that  the  infinite  concerns  of  the  immortal  Spirit,  and 
of  eternity,  may  engross  all  our  anxieties  and  our  cares. 
Our  Saviour  says,  "  fear  not  them  that  kill  the  body,  who 
are  not  able  to  kill  the  soul ;  but  rather  fear  Him  who  is 
able  to  destroy  both  soul  and  body  in  hell."  Here,  you 
perceive,  we  are  commanded  to  transfer  our  fear  from  man, 
who  can  do  us  no  more  harm,  at  the  very  worst,  than  kill 
the  body,  which  must  at  all  events  soon  die ;  and  to  fear, 
not  future  punishment,  but  Him  who  is  able  to  cast  body 
and  soul  into  hell.  Fear  God,  he  is  the  right  object  of 
awe,  and  reverence,  and  holy  dread  ;  of  a  fear  that  should 
be  mingled  with  love  and  confidence,  as  our  Lord's  dis- 
course, in  continuation,  fully  imports,  because  he  meets  the 
objection  that  the  alienated  minr*  of  man  usually  suggests — 
God  cares  not  for  me.  The  jmmonest  bird  of  the  fea- 
thered creation  falls  not  tc  the  ground  without  God's 
notice.  Nay,  the  very  hairs  of  the  human  head  are  num- 
bered by  providence ;  say  not  then  your  heavenly  Father 
cares  not  for  you,  for  ye  are  of  more  value  than  many 
sparrows.  Heaven  does  care  for  the  children  of  men,  and 
the  Saviour  notices  with  approbation  those  who  confess 
him  in  the  presence  of  his  enemies  on  earth ;  such  shall 
be  confessed  before  his  Father  in  heaven;  and  contrary  wise, 
saith  the  scripture  if  we  deny  him  through  fear  of  man,  he 
also  loill  deny  us. 

u2 


292  DISCOURSE   XXII. 

We  may  all  of  us,  my  hearers,  when  we  reflect  on  our 
fear  of  man,  and  the  extent  to  which  it  prevails  over  the 
fear  of  God,  see  the  wide-spread  existence  of  unbelief  in 
the  human  heart ;  and  it  is  an  unbelief  which  refers  not  to 
some  speculative  nice  point  of  divinity,  but  an  unbelief 
which  seems  to  deny  that  God  is;  and  that  He  is  the 
Protector  and  Rewarder  of  those  that  diligently  seek  him. 
It  is  a  spirit  of  practical  atheism  and  disavowal  of  Pro- 
vidence which  reigns  in  the  human  heart. 

"O  ye  that  seek  Jehovah,  fear  not  the  reproach  of 
mortals,  neither  be  terrified  at  their  revilings,  for  the  moth 
shall  consume  them  like  a  garment,  and  the  worm  shall 
•devour  them  like  wool ;  but  Jehovah's  righteousness  shall 
endure  for  ever,  and  his  salvation  throughout  all  genera- 
tions." Hear,  again,  the  language  of  the  Almighty  ad- 
dressed to  his  believing  people.  "  It  is  I,  even  I,  that 
comfort  you  ;  who  art  thou  that  thou  shouldest  be 
afraid  of  a  mortal  that  shall  die,  and  of  the  son  of  man 
that  shall  become  as  grass,  and  forgettest  Jehovah  thy 
Maker,  who  stretched  out  the  heavens  and  founded  the 
earth,  that  thou  shouldest  every  day  be  in  continual  fear 
because  of  the  fury  of  the  oppressor,  as  if  he  were  just 
ready  to  destroy :  and  where  now  is  the  fury  of  the  op- 
pressor ?  He  hasteth  on  that  shall  set  free  the  captive, 
that  he  may  not  die  in  prison,  and  that  his  bread  may  not 
fail ;  I  am  Jehovah  thy  God."  (Isa.  li.)  These  quotations 
from  Holy  Writ  abundantly  confirm  what  we  have  above 
asserted,  that  the  fear  of  man  and  distressing  anxiety 
about  natural  evils,  indicate  an  absence  of  the  fear  of  God 
and  faith  in  him. 

Not  only  do  the  declarations  of  the  prophets  and  other 
sacred  writers  shew  that  faith  in  God  would  prevent  the 
fear  of  man ;  but  the  examples  of  ancient  worthies  all  tend 
to  confirm  the  same  idea.  Noah  being  warned  of  God,  of 
things  not  seen  as  yet,  and  believing  in  God,  was  moved 
with  fear  of  God's  impending  judgments,  and  no  longer 
feared  the  ridicule  and  scoffing  of  man,  but  prepared  an 
ark  to  the  saving  of  his  house.     By  faith  Abraham  went 


TRUST  IN  THE  MOST  HIGH.  293 

forth  from  his  kindred  and  his  country,  to  a  strange  land 
whither  Providence  called  him,  and  was  raised  above  the 
fear  of  difficulties  and  of  wants. 

By  faith  Moses  declined  the  worldly  honour  of  being 
a  princess's  son,  and  chose  rather  to  suffer  affliction  with 
the  people  of  God,  than  to  enjoy  the  pleasures  of  sin  for  a 
season,  and  esteemed  the  reproach  of  Christ  greater  riches 
than  the  treasures  in  Egypt ;  and  he  forsook  Egypt,  not 
fearing  the  wrath  of  the  king,  for  he  endured,   as  seeing 
him  ivho  is  invisible,  the  time  would  fail  me  to  tell  of  the 
numerous  instances,  in  every  age  of  the  world,  in  which 
the  fear  of  God,  and  faith  in  him,  have  raised  the  human 
mind  far  superior  to   the  fear  of  man,  and  the  fear  of 
suffering,   or   of  want  and  destitution ;    for  neither  cruel 
mockings  nor  scourgings,  nor  bonds  nor  imprisonments, 
nor  being  cast  out  to  wander  in  deserts  and  in  mountains, 
and  in  dens  and  caves  of  the  earth ;    destitute,  afflicted, 
tormented ;   nor  being  stoned  or  sawn  asunder,  or  slain 
with  the  sword,  nor  fire  nor  faggot,  nor  the  rack  nor  the 
wheel,  could  overcome  the  courage  and  the  constancy  of 
those  who  feared  God.     Their  courage  and  fortitude  were 
derived  from  principle,  and  were  not  the  result  of  mere 
physical  or  animal  fearlessness  and  blind  fool-hardiness, 
but  were  founded  on  reasons  rational  and   satisfactory ; 
their  courage  was  inspired  by  trust  in  the  Most  High  God, 
the  Creator,  the  Almighty  Governor,  and  the  benignant 
Father  of  the  universe-;  or,  as  they  expressed  it,  "  Our  help 
is  in  the  name  of  the  Lord,  who  made  heaven  and  earth. 
In  the  day  when  occasions  of  fear  arise,  whether  by  land 
or  by  sea,  whether  from  man  or  from  any  other  cause,  O 
thou  Most  High  we  will  trust  in  Thee. 

O  could  we  instil  the  fear  of  God  into  the  hearts  of 
the  children  of  men,  how  completely  should  we  banish 
idolatry  and  superstition,  demon-worship  and  saint-worship, 
and  man-fearing  sycophancy  and  duplicity,  from  the  face 
of  the  earth.  Then  would  Christians,  and  Ministers,  and 
Messengers  of  the  Churches,  testify  for  God  and  the 
Saviour's  cause,  and  be  witnesses  to  the  truth,  and  for  the 
truth,  with  a  zeal,  and  devotedncss,  and  constancy,  which 


294  DISCOURSE  XXII. 

would  purify  professed  churches,  and  assail  and  subdue 
the  kingdom  of  Satan,  in  a  manner  that  would  make 
angels  rejoice. 

But  here  I  must  enter  one  caveat ;  these  examples  of 
undaunted  courage  and  invincible  fortitude  refer  only  to 
those  who  possessed  that  due  sense  of  religion,  which  the 
Holy  Scriptures  call,  "  The  fear  of  God  f  the  penitent  and 
the  reconciled,  through  the  faith  of  Messiah,  who  was  then 
to  come ; — and  do  not  apply,  immediately,  to  those  who 
are  afraid  of  God — those  whose  hearts  are  either  ignorant 
of  his  gracious  character,  or  at  enmity  against  him,  whose 
hearts  are  unsubdued,  impenitent,  and  unbelieving.  Let 
not  such  minds  be  induced  by  Satan  to  procrastinate 
or  put  off  the  amicable  adjustment  of  so  great  a  concern 
as  God's  approbation  or  disapprobation.  All  successful 
opposition  to  God  is  utterly  impossible :  Wo  to  him  that 
striveth  with  his  Maker !  The  dominion  of  the  Almighty 
is  infinitely  just,  and  right,  and  good;  equity  as  well  as 
power  are  altogether  on  heaven's  side  :  on  rebel  man's  part 
is  only  wickedness  and  weakness.  By  obstinate  and  per- 
severing opposition  to  God,  ultimate  and  eternal  ruin  is 
inevitable.  Here  is  a  true  cause  of  fear;  ills  arising  from 
man,  or  from  the  common  afiiictions  of  life  of  a  temporal 
kind,  are  absolutely  as  nothing  compared  with  this.  But, 
unhappily,  this  is  too  commonly  the  very  case,  on  account 
of  which  no  fear  is  felt ;  or  if  occasionally  fear  of  the  final 
result  do  cross  the  mind,  recourse  is  not  had  to  the  true 
way  of  removing  it,  but  some  of  the  fallacious  and  futile 
expedients  suggested  by  the  great  deceiver  of  men  are  re- 
sorted to.  Either  youth,  or  firm  health,  or  a  future  in- 
tended repentance,  or  the  reasonings  of  scepticism  and 
infidelity,  are  resorted  to.  And  day  after  day,  and  year 
after  year  passes  on,  and  death  arrives ;  and,  it  is  to  be 
feared  many  perish  in  their  sins,  because  they  will  not  ac- 
quaint themselves  with,  and  yield  to  the  striving  of  God's 
Holy  Spirit  ;  or  submit  to  the  Saviour,  and  trust  in  him, 
and  be  at  peace. 

However,  we  must  not  omit  granting  that  there  may  be 
doubts  in  the  minds  of  some  persons,  who  are  not  desirous 


TRUST  IN  THE  MOST  HIGH.  295 

of  daring,  nor  of  forgetting  the  Almighty,  whether  or  not 
they  may  be  allowed  to  trust  in  him,  until  they  make 
themselves  more  worthy  of  his  acceptance ;  and  there  are 
some  teachers  of  religion  who  would  exhort  such  doubting 
persons  to  make  themselves  deserving  of  divine  mercy,  and 
then  tell  them  they  have  nothing  to  fear.  In  both  these 
cases  we  believe  there  is  an  ignorance  and  a  misapprehen- 
sion of  the  revelation  of  mercy  contained  in  the  Holy 
Scripture.  With  the  Lord  there  is  mercy,  that  he  may  be 
feared,  and  with  him  is  plenteous  redemption.  He  is 
ready  to  forgive  ;  his  own  arm  hath  brought  salvation  ; 
he  spared  not  his  own  Son,  but  gave  him  up  to  the  death 
for  us  all ;  while  we  were  yet  sinners  Christ  died  for  us. 
Believe  these  declarations  from  heaven ;  trust  in  the  great 
salvation,  and  thou  shalt  be  saved.  The  moment  thy  heart 
relents,  believes,  submits,  obeys  heaven's  call ; — mercy  is 
thine,  and  Heaven  will  help  thee  to  come  out  from  the 
rebel  camp,  and  from  thy  sinful  companions,  and  sinful 
propensities  and  practices.  Look  not  to  self  for  a  worthi- 
ness, or  a  meritorious  cause,  whereby  to  deserve  mercy  ; 
but  look  to  Emmanuel  for  free  unmerited  mercy,  and  for 
salvation  from  thy  sins,  and  thy  fears  of  his  displeasure. 

The  passages  of  Holy  Scripture  are  very  many  which  call 
upon  all  the  inhabitants  of  the  earth  to  cherish  a  religious 
zx\A  filial  fear  of,  and  trust  in  God  :  I  will  read  in  your  hear- 
ing a  few  of  them:  thus,  "  Let  all  the  earth /ear  the  Lord  ; 
let  all  the  inhabitants  of  the  world  stand  in  awe  of  him." 
"  The  Lord  looketh  from  heaven,  he  beholdeth  all  the  sons 
of  men  ;  from  the  place  of  his  habitation  he  looketh  upon 
all  the  inhabitants  of  the  earth."  "  His  eye  is  upon  them 
that/<?«r  him,  upon  them  that  hope  in  his  mercy."  "  Blessed 
is  the  man  that  trusteth  in  Him."  "  Trust  ye  in  the  Lord 
for  ever,  for  in  the  Lord  Jehovah  is  everlasting  strength." 
"  Hast  thou  not  known,  hast  thou  not  heard,  that  the  ever- 
lasting God,  the  Lord,  the  Creator  of  the  ends  of  the 
earth,  fainteth  not,  neither  is  weary,  nor  is  there  any 
searching  of  his  understanding.  He  giveth  power  to  the 
faint,  and  to  them  that  have  no  might  he  increaseth 
strength ;  even  the  youths  shall  faint  and  be  weary,  and  the 


296  DISCOURSE   XXII. 

young  men  shall  utterly  fall ;  but  they  that  wait  upon  the 
Lord  shall  renew  their  strength ;  they  shall  mount  up  as 
with  the  wings  of  eagles  ;  they  shall  run  and  not  be  weary ; 
they  shall  walk  and  not  faint."     Again, 

"  Thus  saith  the  Lord,  Cursed  be  the  man  that  trusteth 
in  man,  and  maketh  flesh  his  arm,  and  whose  heart  de- 
parteth  from  Jehovah  :  for  he  shall  be  like  the  heath  in  the 
desert,  and  shall  not  see  when  good  cometh,  but  shall  in- 
habit the  parched  places  in  the  wilderness,  in  a  salt  land, 
'not  inhabited." — But 

"  Blessed  is  the  man  that  trusteth  in  the  Lord,  and 
whose  hope  the  Lord  is  :  for  he  shall  be  as  a  tree  planted 
by  the  waters,  and  that  spreadeth  out  her  roots  by  the 
river,  and  shall  not  see  when  heat  cometh  ;  but  her  leaf 
shall  be  green,  and  shall  not  be  careful  in  the  year  of 
drought,  neither  shall  cease  from  yielding  fruit." 

*■'  Wo  to  the  rebellious  children,  saith  the  Lord,  that 
take  counsel,  but  not  of  me."  "Wo  to  them  that  stay  on 
horses,  and  trust  in  chariots,  because  they  are  many,  and 
in  horsemen  because  they  are  very  strong  ;  whilst  they 
look  not  to  the  Holy  One  of  Israel,  neither  seek  Jehovah. 
But  powerful  armies  are  me7i,  and  not  God;  and  their 
horses  flesh,  and  not  spirit.  When  Jehovah  shall  stretch 
out  his  hand,  both  he  that  helpeth  shall  fall,  and  he  that  is 
holpen  shall  fall  down,  and  they  shall  fail  together.  Return, 
O  ye  children  of  men,  to  the  living  God,  from  whom  ye 
have  so  deeply  revolted  ;  and  this  day  cast  away,  each  one 
his  idols  of  silver  and  idols  of  gold ;  the  sin  which  their 
own  hands  have  made." 

"  Be  wise,  now,  therefore,  O  ye  kings ;  be  instructed 
ye  judges  of  the  earth  ;  serve  the  Lord  with  fear,  and  re- 
joice before  him  with  ^remZ;/in^;  reverence,  (kiss)  the  Son, 
the  Chosen  One,  Messiah  ;  lest  he  be  angry,  and  ye  perish 
in  your  evil  way,  when  his  wrath  is  kindled  but  a  little. 
Blessed  are  all  they  that  put  their  trust  in  Him." 

**  O  fear  the  Lord,  ye  his  saints,  for  there  is  no  want  to 
them  that  fear  him ;  they  that  fear  the  Lord  shall  not  be 
destitute  of  any  good."  "The  Lord  redeemeth  the  soul 
of  his  servants,  and  none  of  them  that  trust  in  him  shall 


TRUST  IN  THE  MOST  HIGH  29/ 

be  desolate."  "  Whoso  trusteth  in  the  Lord,  happy  is  he." 
Christians,  "  Cast  all  your  care  upon  him,  for  he  careth 
for  you." 

Thus,  my  brethren,  I  have  quoted  largely  from  inspired 
witnesses — from  Kings,  and  Priests,  and  Prophets,  and 
Apostles,  by  whom  the  Almighty  spake  to  man  ;  distinctly 
setting  before  you,  the  divine  permission  for  frail,  sinful, 
human  creatures  to  trust  in  God  when  fear  cometh;  and 
whilst  doing  this,  you  will  have  perceived  very  clearly,  that 
it  ig  a  sin  not  to  do  so ;  that  to  trust  in  self,  or  in  creatures, 
or  in  silver  or  gold,  is  not  only  useless  but  wicked ;  is  a 
spiritual  idolatry,  perhaps  not  less  offensive  to  heaven,  than 
bowing  down  to  stocks  and  stones. 

I  might,  in  discoursing  on  this  subject,  dwell  at  length 
on  the  glorious  perfections  of  the  Most  High  God,  to» 
whom  we  should  cling  in  the  day  when  fear  cometh.  His 
omnipotence,  by  which  he  created  and  controls  the 
universe;  every  creature,  from  the  highest  angel  to  the 
meanest  insect ;  every  element  of  the  physical  world,  in 
all  their  most  minute  and  most  tremendous  combinations ; 
the  storms  and  tempests  of  the  atmosphere,  the  raging  of 
the  sea,  the  volcanic  fire,  and  the  trembling  earthquake ; 
plague  and  pestilence,  the  devouring  sword  and  pale 
famine — all  wait  on  his  Almighty  behest.  And  to  this  omni- 
potent power  is  joined  omniscience,  omnipresence,  infinite 
wisdom,  inflexible  justice,  inviolable  truth,  boundless 
goodness  and  mercy.  We  presume  not  to  think  that  we 
can  describe  adequately  the  incomprehensible  God;  but, 
my  fellow-men,  these  are  some  of  the  perfections  of  the 
High  God,  who  commands  our  reverence,  and  requires  our 
trust :  and  he  is  in  Christ  reconciling  the  world  to  himself. 
"  In  all  troubles  and  adversities  then,  of  what  kind 
soever,  under  all  afflictions  that  may  befal  us,  of  loss  or 
pain,  of  poverty  or  sickness,  of  reproach  or  persecution 
for  righteousness'  sake ;  and  under  the  most  fearful  apprehen- 
sions of  danger  and  distress,  to  all  human  appearance  inevi- 
tably threatening  us,  in  our  persons  and  private  concernments, 
or  with  relation  to  the  public  peace  and  tranquillity,  or  to 
that  which  ought  to  be  infinitely  dearer  to  us  than  all  these. 


298  DISCOURSE  XXII. 

the  great  concernments  of  our  souls,  and  of  all  eternity ; 
when  we  have  no  hope  any  where  else,  no  visible  means  of 
help  and  redress;  when  we  are  almost  in  despair  of  avoid- 
ing the  danger,  and  warding  off  the  blow  that  is  made  at 
us ;  when  ruin  and  destruction  seem  just  to  have  overtaken 
us,  and  are  ready  to  devour  us  with  open  mouth,  and 
swallow  us  up  ;  when  we  are  reduced  to  the  greatest  ex- 
tremity and  distress  that  can  be  imagined ;  in  all  calamities 
that  may  befal  us ;  in  life  and  in  death,  in  our  greatest 
fears  and  troubles,  let  us  ease  our  hearts,  by  reposing  our- 
selves on  God  in  Christ,  in  confidence  of  his  sujjport  and 
deliverence,  of  his  care  and  providence,  to  prevent  and 
divert  the  evils  we  fear;  or  of  his  gracious  help  to  bear  us 
up  under  them,  and  of  his  mercy  and  goodness  to  deliver 
«s  from  them  when  he  sees  best."  *'  Help  us,  O  Thou 
Most  High!  in  the  day  when  fear  cometh,  to  put  our 
trust  in,  and  cling  to  Thee  1" 

"  Finally,  let  us  so  trust  God  as  to  use  every  prudent 
and  lawful  means  for  our  security  and  preservation  from 
evil :  and,  at  the  same  time,  never  employ  any  unlawful 
means  for  our  ease  and  preservation,  or  rescue  from  the 
evils  which  we  fear,  or  lie  under :  for  we  may  rest  assured, 
that  God  is  never  more  concerned  to  appear  for  us,  than 
when,  out  of  conscience  of  our  duty  to  him,  we  are  con- 
tented rather  to  suffer  than  work  our  deliverance  by  un- 
due means.  Let  us  '  commit  ourselves  to  him  in  well 
doing,  as  unto  a  faithful  Creator  :'  and  do  nothing,  no,  not 
for  the  cause  of  religion,  which  is  contrary  to  the  plain 
rules  and  precepts  of  it." 

I  ought  not  to  close  without  one  word  more  of  exhorta- 
tion  to  those  doubting,  anxious  spirits,  who  fear  that  their 
sins  are  too  great,  or  too  many,  or  too  long  persevered  in, 
to  obtain  pardon  ;  and  who  at  times  have  a  fearful  looking 
for  of  judgment.  Of  all /ea7'5,  visionary  or  real,  this  is 
the  most  frightful  and  awful.  In  this  state  of  mind,  pro- 
crastination or  delay  removes  us  not  from  the  cause  of  fear^ 
but  everyday  is  bringing  us  nearer  to  the  thing /earefi? — the 
judgment  seat  of  Christ. 

To  this  apprehension  nothing  can  bring  relief  but  the 


TRUST  IN  THE  MOST  HIGH.  299 

glad  tidings  of  complete  justification,  or  remission  of  sin, 
and  full  acquittal  in  the  sight  of  God,  on  account  of  the 
righteousness  and  merits  of  the  Redeemer  and  Surety,  re- 
ceived by  an  act  of  faith,  which  is  commonly  called,  the 
blessed  Gospel  doctrine  of  Justification  by  faith  :  "  Be- 
lieve in  the  Lord  Jesus  Christ  and  thou  shalt  be  saved!" 
The  "/ear/w/"  are  the  "  unbelieving,"  against  whom  a  wo 
is  denounced  in  the  Book  of  Revelation.  He  who  hung 
upon  the  cross,  and  endured  the  penalty  of  divine  justice 
instead  of  a  guilty  world,  is  exalted  a  Prince  and  a  Saviour 
to  give  repentance  and  remission  of  sins  ;  He  died  for  the 
ungodly — to  save  sinners  was  the  very  end  of  his  media- 
torial work.  If  thou  desirest  salvation  from  sin  and  its 
future  punishment,  fear  not,  only  believe."  Sinners  that 
come  to  Jesus  for  salvation,  he  v.'ill  "  in  no  wise  cast  out.'* 
He  is  able  to  save  to  the  uttermost,  and  he  is  ivilling ; 
what  occasion  then  has  a  sincerely  repentant  and  returning 
sinner  to  fear  1  Again  do  I  say,  agreeably  to  the  Scrip- 
tures, O  thou  anxious  doubting  penitent,  only  believe  in 
Jesus,  and  fear  not  either  his  willingness  or  his  power  to 
save  thee.  In  the  day  that  thou  art  in  fear,  O  thou  feeble 
Christian,  cling  to  Emmanuel ;  God  with  us — Jehovah 
Jesus.     Amen  ! 


DISCOURSE  xxm. 


BEING   A   MISSIONARY    ADDRESS,    DELIVERED   AT  THE    REV.    H.    F.  BURDER'S 
CUAPEL,    ST,   THOMAS'S    SQUARE,    HACKNEY,    DECEMBER  5,    1825. 


THE   LORD   CHRIST'S   COMMAND  TO 
CHRISTIANIZE  ALL  NATIONS, 


GROUNDED     ON 


The  iraaa  e^ovaria,  "  co?nplete  authority,"  possessed  by  Him  in 
heaven  and  on  earth. 


Matt,  xxviii.  18 — 20. 

Kat  trgoaekQoyv  6  Irjcrove  eXaXrjffev  avroig,  XeywV  eSodr]  fxoi  iraaa 
e^ovaia  ev  ovpavw  teat  evri  yjjg.  HopeuQejrec  (oi/v)  fxadr]T£V<TaT€ 
TzavTa  ra  edvr],  joaTrn^oyrig — Ai^acrKovreg,  SfC. 

"  And  (Jesus)  came  unto  them  and  said,  Given  unto  me  is  all 
power  in  heaven,*  and  on  earth  ;  go  ye  therefore,  and  disciple 
all  nations ;  baptizing  them,  and  teaching  them,  to  observe 
whatsoever  I  have  commanded  you." 

Xn  the  midst  of  the  ignorance,  error,  and  perversity  of 
judgment  which  prevail  throughout  the  world,  were  a  man 
to  decline  adopting  a  course  of  action  for  himself,  till  all 
his  neighbours,  acquaintances,  and  friends  agreed  in  re- 
commending one  to  him,  he  is  not  likely  ever  to  come  to  a 
decision. 

Men  are  individually  accountable  to  a  supreme  autho- 
rity for   their   actions,  and   therefore   they  must  act  for 

*  "  I  am  he  that  liveth,  and  was  dead ;  and  behold  I  am  alive  for- 
evermore,  Amen  :  and  have  the  keys  of  the  unseen  world  and  of  death." 
Rev.  i.  18.  (See  Howe's  discourse  on  the  Redeemer's  Dominion  over 
the  Invisible  World.) 


ON  CHRISTIANIZING  ALL  NATIONS.  301 

themselves.  The  real  disciples  of  Jesus,  in  becoming  such, 
think  for  themselves,  and  in  their  subsequent  career 
must  act  for  themselves,  without  ever  expecting  that  their 
principles  and  conduct  will  always  meet  with  the  approbation 
of  the  non-discipled.  Having  once  seen  it  right  to  become 
the  followers  of  Jesus,  we  must  be  guided  by  his  example 
and  his  precepts. 

There  is  an  evil  spirit  who  rules  in  the  hearts  of  the 
disobedient,  and  he  is  the  god  of  this  world. 

To  oppose  him  and  subvert  his  control,  Jesus  was 
manifested,  and  he  has  erected  a  standard,  surmounted 
by  the  cross,  on  which  he  died  for  the  redemption  of  the 
world,  and  around  it  every  true  Christian  is  commanded  to 
rally.  Not  a  physical,  but  a  moral  and  spiritual  conflict, 
is  that  to  which  every  Christian  is  called. 

However,  I  dwell  not  on  the  figure ;  the  weapons  of  our 
warfare  are  not  carnal ;  we  are  prepared  not  to  shed  the 
blood  of  others,  but  to  sacrifice  our  own  as  witnesses 
for  the  truth.  1  mention  these  things  briefly  to  intimate, 
that  a  life  of  ease  and  unassailed  tranquillity  ought  not 
to  be  expected  by  any  genuine  disciple.  Satan,  and  the 
world,  and  evil  propensities,  will  not  leave  him  in  peace ; 
he  must  defend  himself,  and  that  sometimes  in  bitter  con- 
flict ;  and  it  is  his  duty  to  go  forth  aggressively  against 
the  empire  of  Satan,  of  ignorance,  of  superstition,  and 
of  vice. 

It  is  his,  however,  not  to  destroy,  but  to  carry  aloft  into 
the  rebel  camp,  a  proclamation  of  mercy  from  the  supreme 
Ruler  of  the  universe. 

"  I  (says  the  divine  Saviour)  have  all  potver  in  heaven 
and  on  earth;  go  ye  therefore  and  proclaim  the  glad 
tidings  of  mercy  to  every  human  creature."  This  did  the 
first  Disciples  and  the  Apostles  of  our  Lord,  to  the  extent 
of  their  means ;  and  this,  more  or  less,  have  all  their  true 
successors  done  up  to  the  present  day  ;  and  this  is  still 
the  doing  of  what,  in  common  parlance,  is  called,  "  The 
Missionary  enterprize." 

Emmanuel  appeared   not  to  destroy  men's  lives,  but  to 
save  them.     The  tyrant  oppressor,  and  artful  deceiver  of 


o02  DISCOURSE    XXIII. 

men,  is  he  against  whom  war  is  declared  ;  to  the  deluded 
children  of  men,  who  have  joined  the  arch-rebel,  mercy, 
and  mercy  alone  is  intended.  But  some  of  these  rebel 
men  avowedly  oppose  the  messengers  of  peace  from  Zion's 
King,  and  others  of  them,  under  the  cover  of  professed 
friendship,  do  actually  take  part  with  the  enemy. 

There  are  some  professed  Christians  who  would  have  a 
truce  proclaimed,  and  terms  of  peace  and  amity  adopted 
with  idolatry,  superstition,  and  crime ;  and  to  secure  their 
end  they  scruple  not  to  assert  many  things  which  assume 
the  shape  of  untruths  concerning  the  passive  virtues,  or 
the  noble  sentiments,  or  the  simplicity  and  innocence  of 
the  idol  devotees;  or  of  the  malignant  followers  of  the  false 
prophet.  They  affirm,  what  indeed  no  man  of  sense  ever 
denied,  that  an  impious  profligate  idolater,  is  just  as  good 
as  an  impious  profligate  Christian,  so  called.  We  deem 
not,  that  an  enemy  to  God  and  to  Christ  among  the  Chris- 
tians of  Europe,  is  better  than  an  enemy  to  God  and  to 
Christ  among  the  Pagans  of  Asia,  or  of  any  other  part  of 
the  world.  All  such,  in  every  part  of  the  world,  say  to 
themselves,  peace,  peace,  when  there  is  no  peace.  Sub- 
mission to  mercy  is  required  of  all,  and  that  alone  will  be 
availing.  Specious  glosses  cannot  deceive  the  heart- 
searching  God,  nor  can  false  representations  of  the  cha- 
racter of  distant  nations  long  maintain  their  ground 
among  men. 

The  innocent  Hindoo  Brahmin,  regarded  and  exhibited 
by  some  enemies  of  Christian  Missions  as  worthy  of 
admiration,  is  now  declared  by  the  fashionable  *  oracles 
of  the  day,  as  "  wearing  a  garb  of  hypocrisy  to  maintain 
his  influence  among  the  people,  whilst  he  is,  in  reality, 
selfish  and  vicious.  And  the  meek  Hindoo,  it  is  said,  when 
excited,  is  relentless  in  his  anger  and  cowardly  in  his 
revenge ;  and  for  gain's  sake  unites  meanness  and  duplicity 
that  cannot  be  exceeded."  f 

Oh  !  who  can  tell  the  quantum  of  tyranny  and  slavery, 
of  oppression  and  injustice,  of  cruelty   and  suffering,  of 

*  News  of  Literature  and  Fashion. 

t  Pandurang  Hari,  or  Memoirs  of  a  Hindoo,  1 825. 


ON  CHRISTIANIZING  ALL  NATIONS.  303 

sensuality  and  impiety,  that  prevail  in  the  dark  places  of 
the  earth.  And  in  our  own  land  how  much  pride  and 
selfishness,  avarice  and  covetousness,  earthly-mindedness 
and  ungodliness  exist.  Hence  it  is  that  some  false  brethren 
laugh  to  scorn  our  feeble  efforts,  and  just  the  reverse  of  the 
former  objectors,  argue,  that  so  much  is  to  be  done  that 
we  can  effect  nothing.  But  none  of  these  things  need  move 
us,'whilst  we  act  in  obedience  to  Him  who  has  all  power  in 
heaven  and  on  earth,  and  who  bids  us  go  and  proclaim  the 
Gospel.  There  are  not  wanting  those  who  admit  the 
premises,  in  this  instance,  viz.  that  our  Lord  has  all  power 
in  heaven  and  on  earth,  but  who  draw  an  inference  different 
from  that  which  our  Saviour  has  stated  ;  they  say  *  the 
Divine  Being  must  work  a  miracle  to  convert  the  nations, 
and  Christians  need  not  go  and  preach  the  Gospel.'  And 
from  this  cause  it  is,  that  the  divinely  appointed  means, 
the  dissemination  of  Gospel  truth,  has  been  so  much 
neglected. 

In  none  of  the  churches  of  this  country,  whether  those 
established  and  endowed  by  Government  in  England  and 
in  Scotland,  or  those  who  Secede  or  Dissent  from  them,  is 
there,  in  their  Constitution  or  collective  capacity,  any  pro- 
vision made,  either  of  men  or  of  means,  to  obey  the  exalted 
Saviour's  command.  Three  hundred  years  have  elapsed 
since  the  Reformation  in  Europe,  and  not  more  than  three 
tens  have  elapsed  since  this  precept  was  materially  attended 
to.  We  have  indeed  heard  much  of  a  venerable  Society 
of  longer  standing,  for  Promoting  Christian  Knowledge ; 
but  neither  its  existence,  nor  the  novel  Missionary  Societies, 
invalidate  what  has  now  been  said ;  that  neither  the  National 
churches,  nor  the  Congregational  churches,  have,  in  their 
Constitution,  made  any  provision,  either  of  men  or  of 
means,  for  obeying  the  Saviour's  injunction,  to  disciple  all 
nations,  and  teach  them  whatsoever  he  commanded.  Their 
provisions,  so  far  as  we  can  understand  them,  are  only  for  the 
farther  instruction  of  those  already  discipled  in  their  own 
country  ;  nothing  is  contemplated  by  the  Hierarchy  of  the 
English  church,  nor  by  the  Assembled  Ministers  of  the 
Scotch  church,  nor  by  the  Independent  Pastors  of  Congre- 
gational churches,  for  going  and  discipling  other  nations. 


304  DISCOURSE  XXIII. 

This  is   left  to  what   is   called  individual  "  charity"*  or 
liberahtv,  or  benevolence. 

*  The  eleemosynary  character  which,  in  many  minds,  still  attaches  to 
the  Missionary  enterprise,  is,  probably,  one  reason  for  keeping  able 
ministers  and  superior  men  from  the  work.  The  ministers  of  religion  at 
home,  whether  of  the  Presbyterian,  Episcopal,  or  Congregational 
Churches,  whether  their  income  be  great  or  small,  are  considered  to  have 
a  full  right  thereto;  and  such  allowance  for  the  maintenance  of  them- 
selves and  families,  is  not  considered  an  alms.  They  are  not  reproached 
with  subsisting  by  the  "  pence  of  the  poor,"  as  we  have  heard  faithful 
Missionaries  reproached,  even  by  Ministers  eminent  in  the  Churches. 

Another  thing  is,  that  the  relation  between  a  Pastor  and  his  Flock  is 
so  much  more  consolatory  to  a  poor  Minister,  than  a  connexion  with 
Pagans  abroad,  or  the  Secretary  of  a  Society  at  home.  And  the  place 
which  the  poor  Minister  holds  among  his  Brethren  or  Co- Presbyters,  or 
in  the  Hierarchy,  is  much  more  congenial  to  the  ordinary  feelings  of 
a  man,  than  the  condition  of  a  Missionary,  who  is  under  the  absolute 
direction  of  a  Society,  or  its  Committee,  from  whose  councils  the  whole 
Missionary  class  is  generally  excluded  ;  or  if  perhaps  admitted,  only  by 
courtesy,  not  by  right ;  and,  consequently.  Missionaries  are  ruled  and 
judged  of  by  men  who  know  not  the  heart  of  a  Missionary,  nor  (most 
of  them)  the  heart  of  a  stranger  in  a  strange  land,  having  never  quitted 
their  maternal  fire  side.  These,  probably,  are  the  real  causes  which  pre- 
vent able  ministers  not  "  seeing  their  way  clear ^''  as  the  phrase  is,  to  go 
forth  and  extend  the  boundaries  of  the  church.  For  it  is  manifestly  not 
merely  distance  from  home,  nor  climate,  that  hinders  men  from  going. 
Bishops,  and  Arch-deacons,  and  Chaplains,  both  for  the  East  and  West 
Indies,  and  Ultra  Ganges  India,  and  Superintendents,  and  Commissioners, 
can  be  procured  from  men  already  trained  to  the  ministry.  Whereas  all 
the  Protestant  Societies  have,  generally,  to  accept  of  Missionaries  from 
inexperienced,  uneducated  youths,  whose  intentions  we  believe  are 
usually  most  sincere,  but  whose  Missionary  resolutions  have  often  been 
formed  in  the  time  of  their  privacy  and  ignorance,  and  do  not  stand  the 
test  of  enlarged  knowledge  and  intercourse  with  mankind.  Moreover 
they  are,  when  going  abroad,  unknown  to  the  Christians  at  home,  and 
do  not  carry  out  with  them  to  distant  lands  either  their  respect,  their 
affections,  or  their  confidence.  The  prayers  offered  up,  even  at  meetings 
expressly  for  Missionaries,  usually  consist  of  topics  so  general,  as  to  be- 
tray very  little  knowledge  of,  and  interest  about,  their  specific  and  in- 
dividual circumstances  or  distresses. 

It  is  argued,  that  in  this  country  comfort  and  usefulness  are  greatly 
connected  :  a  man  striving  against  the  well  known  evils  of  penury,  and 
the  apprehensions  of  debt,  cannot  so  vigorously  exert  himself  in  any 
cause,  as  he  would  do  with  a  mind  unembarrassed  on  these  accounts. 
At  home,  among  Christians  and  his  personal  friends,  this  is  the  case  with 
a  minister;  how  much  more  must  such  circumstances  prey  upon  a  fatker's 


ON  CHRISTIANIZING  ALL  NATIONS.  305 

And  there  are  some  pastors  of  churches,  who  reason 
in  a  way  on  this  subject,  which  would  for  ever  prevent 

mind  in  a  foreign  land,  among  enemies  to  the  cross,  and  without  friends 
on  the  spot,  and  who,  perhaps,  left  home  ere  he  had  formed  friends,  or 
lived  long  enough  to  survive  them ;  finally  turned  over  to  an  official 
Secretary,  whose  face  he  never  saw,  and  to  a  new  race  of  Directors  and 
Committee-men,  who  are  individually  irresponsible;  and  who,  notwithstand- 
ing their  personal  piety,  are  liable  to  all  the  headlessness,  and  heartless- 
ness,  and  inconstancy  of  popular  Assemblies,  or  Meetings  of  Voluntary 
Societies;  where  the  services  being  gratuitous,  attention  to  affairs  is  more 
matter  of  convenience  than  of  conscience,  and  a  neglect  of  duty  involves 
neither  pecuniary  loss  nor  personal  disgrace.  If  every  member  of  a 
Committee  or  Board  were  charged  with  neglect  or  misrule,  every  mem- 
ber would  throw  the  blame  from  himself,  by  saying,  "  It  was  not  I  who 
did  it ;  it  was  the  Committee,  or  the  Board  ;"  which  is  just  as  satisfactory 
to  die  aggrieved,  as  the  child's  excuse,  that  nobody  did  it.  And  in  these 
evasions  every  man  is  safe,  since  the  meetings  are  private  or  secret. 
Ministers  of  experience  who  know  mankind,  since  they  have  no  special 
and  individual  call  from  heaven,  will  not  relinquish  a  certain  degree  of 
usefulness  and  support  for  themselves  and  families  among  friends  and  at 
home,  for  probable  usefulness,  with  probable  destitution  in  a  foreign 
land.  It  is  true,  that  their  faith  and  zeal  cannot  be  highly  praised  ;  but 
since  there  is  some  reason  on  their  side,  and  ordinary  means  only  can  be 
employed  by  Christian  churches  for  the  propagation  of  the  Gospel ;  it  is, 
perhaps,  too  much  to  expect  the  indifference  to  personal  and  domestic 
consequences,  which  many  still  look  for  in  Missionaries;  and  whether 
or  not  the  "pence  of  the  poor,"  and  the  guineas  of  the  rich,  are  not 
estimated  at  too  high  a  value,  when  they  are  thought  more  of  than  the 
usefulness,  and  health,  and  life,  of  a  pious  minister  abroad.  The  illiberal 
system,  both  in  resources  and  treatment,  procures  only  inexperienced  men. 
Some  of  these  men  turn  out  ill,  and  disgust  the  Direction,  and  destroy 
confidence  in  the  home  management ;  and  the  illiberality  increases. 
And  so  one  evil  engenders  another.  A  more  liberal  system,  and  lower 
expectations  as  to  "super-human"  qualifications,  would  procure  higher 
degrees  of  experience  and  talent;  these  would  increase  confidence,  and 
confidence  would  increase  affection  and  energy,  both  at  home  and 
abroad ;  and  the  churches  would  acquit  themselves,  having  used  the 
means  which  God  put  into  their  power. 

In  the  history  of  the  church,  it  is  notorious  that  affluence  and  power 
have  generally  been  abused,  instead  of  being  employed  usefully  by 
Ecclesiastics;  and  in  consequence  of  this,  there  are  opulent  disciples, 
possessing  pious  minds,  who  think  that  poverty  is  the  only  security  for 
the  principles  of  the  ministers  of  religion.  And  there  are  both  ministers 
and  laymen,  who  think  that  a  "  voluntary  poverty^'  is  essential  to  the 
character  of  a  Missionary.    Now  it  is  admitted,  that  he  who  serves  at 

X 


306  DISCOURSE    XXIII. 

attention  to  the  Saviour's  command.  They  say,  "  Souls  are 
of  equal  value  every  where  :  there  are  plenty  of  pagans 
and  of  unconverted  souls  in  this  country  ;  and  whilst  these 

the  altar  for  the  sake  only  of  a  "  living"  is  evidently  unfit  to  serve  ;  and 
he  who  would  desert  his  Apostolic  work  among  the  heathen,  because  of 
poverty  and  hardships,  is  also  unfit  for  his  office.  But  these  cases  are 
different  from  a  minister,  with  a  competence  and  usefulness,  relinquish- 
ing both  for  an  eleemosynary  subsistence,  whicli  may,  from  its  scantiness? 
occasion  constant  anxiety,  injure  his  health,  or  destroy  his  life  ;  and  at  last 
terminate  in  his  leaving  afiUherless  family  without  friends  in  a  Pagan  land. 
If  any  man  wills  to  do  so,  I  think  he  does  well  in  the  sight  of  his  Sa- 
viour, and  God  our  Saviour  will  honour  great  trust  in  himself;  but 
whether  the  churches  do  well,  in  laying  such  a  burden  on  men's  shoulders, 
when  they  can  prevent  it,  is  a  different  question.  There  are  spiritual 
disciples  who  give  thousands  to  their  children,  and  leave  tens  or  hundreds 
of  thousands  to  their  posterity,  wlio  grudge  the  minister,  or  the  mis- 
sionary, the  least  surplus  beyond  the  bare  daily  necessaries  of  life. 

As  to  "  voluntary  poverty."  Poverty  is  like  slavery,  and  neither  of 
them  is  to  be  chosen,  although  both  may  be  endured.  Vows  of  poverty,  and 
vows  of  celibacy,*  are,  by  the  Holy  Scriptures,  alike  uncalled  for;  but 
when,  in  the  course  of  Providence,  these,  like  other  evils,  are  inevitable, 
without  a  deviation  from  duty,  they  must  be  submitted  to  with  meekness 
and  cheerfulness.  "  I  know,  (says  St.  Paul,)  both  how  to  be  abased  and 
how  to  abound ;  every  where  and  in  all  things  I  am  instructed,  both  to 
he  full,  and  to  he  hungry ;  both  to  abound  and  to  suffer  need :  St.  Paul 
did  not  prefer  poverty. 

There  is  some  danger  by  hazarding  these  remarks,  and  others  that 
raay  occur  in  this  volume,  of  giving  offence  to  some  good  men  ;  and  of 
being  charged  with  "wordly"  notions,  unworthy  of  the  self-denying 
principles  becoming  a  Missionary.  But  "  I  speak  not  in  respect  of 
(personal)  want,  for  I  have  learned  (by  past  experience)  in  whatsoever 
state  I  am,  therewith  to  be  content;"  and  having,  by  the  Divine  help, 
served  a  long  campaign,  bivouacked  on  the  field  of  battle,  I  do  not  much 
dread  the  epithet  of  coward,  nor  of  "  carpet"  Missionary,  and  similar 
accusations,  from  men  who  never  quitted  home  service.  The  opinions  I 
give  forth  may  be  erroneous,  but  I  believe  them  correct,  and  conscien- 
tiously state  them,  in  this  land  of  free  discussion,  with  no  other  en(]  than 
to  promote  The  Truth. 

*  The  great  heretyke  Luther,  with  all  his  discyples,  deprave,  and  utterly 
condemne,  all  maner  of  religyons,  except,  onely  (as  they  call  hit,)  the  reli- 
gyon  of  Christe.  Religion  is  made  and  standeth  in  the  three  essencial  vowes, 
obedience,  wilful povertie,  and  chastitie  (or  celibacy).  For  tlicsctlire  ben  the 
substantiall  partes  of  religyon"  (Pype  of  Perfection ;  an  Apology  for  Alo- 
nachism.  1 532.) 


ON  CHRISTIANIZING  ALL  NATIONS.  307 

are  unconverted  and  unsaved,  what  is  the  use  of  going  into 
other  nations.  Home  is  dear  to  us.  English  souls  are  as 
valuable  as  Hindoo  souls.  If  I  can  save  five  souls  a  year 
here,  I  shall  be  more  useful  here  than  some  of  the  Missiona- 
ries, who  have  laboured  twenty  years,  without  perhaps 
saving  one  soul,  or  but  one  or  two." 

To  this  mode  of  speaking  I  am  really  at  a  loss  what  to 
say.  It  seems  pious,  but  I  fear  it  is  impious  sophistry, 
virtually  impugning  the  wisdom  and  goodness  of  the  Sa- 
viour's command,  to  make  known  his  salvation  to  all 
nations.  I  conceive  the  Saviour's  declared  intentions  and 
wishes  must  be  the  rule  to  individual  disciples  and  churches. 
And  whilst  there  are  many  nations  to  whom  Christ's  sal- 
vation has  not  been  proclaimed ;  the  reasoning  which  has 
been  exhibited  is  impertinent  and  irrelevant.  Oh  !  man 
who  art  thou  that  arguest  against  thy  Saviour?  He  says, 
"  Go  and  disciple  all  nations" — but  thou  say  est,  "  No  :  we 
will  stay  till  all  the  souls  in  this  nation  are  converted." 
Here  I  might  ask,  on  what  system  of  theology  is  the  opi- 
nion grounded,  that  such  will  ever  be  the  case  with  respect 
to  any  one  nation  ?  Would  that  this  were  the  case  !  but 
many  men  will  not  come  to  Christ,  that  they  may  be  saved. 
Broad  is  the  road  that  leads  to  destruction,  and  multitudes 
persist  in  travelling  onward  in  it.  Ye  ministers  of  religion, 
let  the  Saviour's  command  weigh  more  with  you  than  such 
reasonings  as  have  been  now  set  before  you. 

The  Chinese  occasionally  call  Christianity  the  '^Eu- 
ropean religion,"  and  our  Saviour  is,  in  the  Imperial  Dic- 
tionary, called  "  The  Saviour  of  the  West ;"  and  there  are 
those  in  Europe  who  seem  to  thi7ik,  or  at  least  to  act,  the 
same  as  the  Pagans.  It  is  the  lioman  world,  the  European 
world  ;  the  civilized  world,  (so  called  by  Europeans,)  which 
occupies  the  attention  and  the  cares  of  Christendom.  Our 
learning  must  be  European  learning,  our  languages  must 
be  the  ancient  Pagan  languages  of  Europe ;  and  the  dis- 
tant reports  of  Greek  and  Latin  writers  are  more  regarded 
than  the  records,  (more  probably  true,)  of  Asiatic  his- 
torians. 

x2 


30S  DISCOURSE   XXIII. 

I  shall,  no  doubt,  be  told  that  some  efforts  to  evangelize 
the  nations,  have  been  made  in  various  quarters  of  the 
world,  which,  in  a  very  qualified  sense,  I  admit;  but  oh, 
how  disproportionate  to  the  requirements  of  that  precept 
to  which  I  have  this  evening  called  your  attention  ! 

Not  only  have  Protestant  efforts  been  vastly  deficient ; 
but  even  a  mental  recognition  of  the  duty  has  been  rare. 
Some  years  ago  I  looked  over  half  a  dozen  Commentators 
on  the  motto  of  this  evening's  address ;  and  found  that 
they  either  passed  over  the  great  commandment  to  evan- 
gelize the  nations,  without  notice,  or  slurred  it  over  with 
a  sentence  or  two,  whilst  pages  were  spent  in  arguing  the 
time  and  manner  of  water  baptism. 

The  difiiculties  which  exist  to  impede  the  prosecution 
of  this  work,  are  many  and  great.  The  love  of  sin  in 
the  human  heart;  the  worldly-mindedness  of  earthly  prin- 
cipalities and  powers,  the  pride  of  science,  and  the  gates 
of  hell,  are  all  in  league  against  the  servants  of  Jesus  in 
this  enterprize. 

In  this  Christianized  land,  notwithstanding  a  partial 
triumph  of  religion,  since  the  days  of  avowed  French 
Atheism  and  infidelity,  many  are  the  enemies  of  the  cross, 
in  all  ranks  of  the  community ;  from  the  most  powerless 
and  ignorant  peasant,  up  to  the  most  learned  and  dignified 
courtier  at  the  foot  of  the  throne,  are  they  to  be  found  ; 
among  the  merchants,  and  the  lawyers,  and  the  statesmen, 
notwithstanding  all  the  "  cant"  of  philosophy,  philanthropy, 
and  liberalism,  there  are  in  all  places  not  a  few  covert 
enemies  of  the  cross  of  Christ. 

And  in  some  other  nations,  the  obstacles  to  the  dis- 
cipling  of  men  are  a  thousand-fold  increased.  Ignorance 
and  prejudice,  and  malignity  and  enmity  against  God, 
exhibited  sometimes  by  the  populace,  and  sometimes  by 
priests,  or  by  politicians,  all  stand  in  hostile  array  against 
the  banners  of  the  cross,  and  turn  a  deaf  ear,  and  dart  a 
look  of  scorn  at  the  envoys  of  Heaven's  mercy  to  a  guilty 
world.  But,  notwithstanding  all  these  difficulties,  greater 
is  he  that  is  for  us,  than  all  they  that  can  be  against  us. 


ON  CHRISTIANIZING  ALL  NATIONS.  309 

Jesus  has  "  all  power  in  heaven  and  on  earth,"  there- 
fore, says  the  heavenly  mandate,  "  Go  and  disciple  the 
nations." 

If  this  *  suffice  not,  Oh  ye  ministers  and  Christians,  to 
sanction,  and  to  stimulate,  and  to  encourage  your  going, 
I  have  done;  my  arguments  are  exhausted.  If  required 
obedience  to  the  Almighty  Saviour  will  not  operate  on 
ministers  and  churches,  I  know  not  "  by  what  methods^* 
nor  "  hy  what  topics  to  excite  them  to  Missionary 
exertions." 

I  might  indeed  urge,  that  the  love  of  our  neighbour 
requires  Missionary  efforts.  O  my  fellow  Christian,  how 
dost  thou  value  the  salvation  of  thy  soul;  and  how  dost 
thou  esteem  the  benevolence  of  that  man,  or  those  men, 
who  first  introduced  Christianity  to  Britain  ?  for  after  the 
lapse  of  many  hundreds  of  years,  gratitude  from  the 
millions  of  British  Christians,  even  of  this  day,  is  still  due 
to  them.  Wert  thou  on  an  island  of  the  Southern  Sea,  or 
on  the  continent  of  Asia,  without  the  knowledge  of  Christ ; 
and  couldest  by  any  possibility  know  its  value  as  thou  now 
dost ;  what  wouldest  thou  think  of  that  man  who  could 
say,  an  English  soul  was  as  valuable  as  thy  soul ;  and 
because  there  were  Englishmen  unconverted,  he  would  not 
go  and  proclaim  the  King's  mercy  to  thee  ! 

I  might  urge  on  you  this  night  the  love  of  God,  which 
requires  the  ministers  of  the  sanctuary  to  be  zealous  and 
valiant  for  the  truth.  Among  many  of  the  nations,  error 
and  wickedness,  and  the  worship  of  demons,  which  rob 
God  of  his  glory,  universally  prevail.  Ought  not  zeal  for 
the  divine  glory,  to  rouse  ministers  and  Christians  to  Mis- 
sionary efibrts  ? 

But  I  rest  not  this  duty  on  our  notions  of  propriety,  or 
expediency,  or  usefulness  ;  I  rest  it  solely  on  this,  it  is  the 

*  "  Now  there  were  in  the  Church  that  was  at  Antioch  certain  Prophets 
and  Teachers,  as  Barnabas,"  &c. — from  these  the  Holy  Ghost  said, 
"  Separate  me  Barnabas  and  Saul," — for  a  Mission  throughout  Europe. 
Such  is  the  example  furnished  by  Holy  Scripture.  Is  there  any  precedent 
in  Holy  Writ  for  sending  (except  as  Helpers)  on  a  foreign  Christian 
Mission  inexperienced  young  men,  who  have  never  exercised  the  ministry. 


310  DISCOURSE  XXIII. 

ivill  of  God.  And  say  not,  Oh  ye  rebellious  priests  and 
people  of  Israel,  "  Thy  will  be  done,"  and  then  fancy  ye 
have  done  yovir  duty.  It  is  his  will  that  Christian  Churches 
use  the  means.  "  Go  and  disciple  all  nations  ;  go  and 
proclaim  the  Gospel  to  every  creature."  But,  says  the 
objector  and  caviller,  would  you  have  us  all  go  and  leave 
our  own  country  and  our  own  homes,  and  we  pastors  go 
and  leave  our  flocks  ?  No,  my  brethren,  1  require  no  such 
thing,  Heaven  requires  it  not.  England's  king  has  many 
affairs  in  foreign  lands,  commercial,  and  political,  and 
martial ;  and  it  would  be  England's  disgrace,  if  she  could 
find  no  able  and  enlightened  men  and  veteran  servants  to 
engage  in  these  miportant  missions.  And  Zion's  King  has 
important  affairs  in  all  lands  ;  embassies  of  pardoning 
mercy  to  the  guilty,  of  peace  to  the  bitterest  enemies ;  of 
salvation  to  perishing  sinners,  of  conflict  with  the  powers 
of  darkness,  where  Satan  and  idols  are  enthroned;  and  it  is 
the  disgrace  of  our  Zion  that  she  sends  not  some  of  the 
ablest,  and  wisest,  and  holiest  of  her  servants. 

What  our  Saviour  taught,  and  did,  and  suffered  on 
earth,  was  for  the  benefit  of  all  nations.  And  it  is  his 
revealed  will  that  the  glad  tidings  of  salvation  should  be 
proclaimed  to  all  nations. 

Therefore  every  disciple,  whether  private  Christian  or 
Minister  of  the  word,  at  home  or  abroad,  should  regard 
the  Lord's  will  as  the  rule  of  his  thinking  and  acting  on 
this  subject.  He  should  have  solemn  soul-communings 
with  the  Divine  Being  on  this  part  of  duty;  and  answer 
conscientiously  to  Him,  taking  that  deep  interest  in  the 
affairs  of  the  kingdom,  and  making  those  personal  and 
domestic  sacrifices  for  its  welfare,  which  true  unfeigned 
loyalty  to  Zion's  King  demands. 

It  is  incumbent  on  those  who  exhort  the  congregations 
of  God's  people,  to  urge  the  general  duty,  leaving  the 
particular  application  to  each  individual's  conscience  in  the 
sight  of  God.  No  one  has  a  right  to  interfere  with  or 
judge  another  man's  conscience.  As  for  example,  bene- 
ficence is  a  duty  binding  on  every  Christian;  but  no  one 
can  prescribe  to  another  how  much  time,  or  how  much 


ON   CHRISTIANIZING  ALL  NATIONS.  311 

property,  he  shall  spend  in  doing  good.  So  also  to  use 
efforts  to  disciple  or  evangelize  all  nations,  is  a  manifest 
duty  ;  but  no  one  has  a  right  to  prescribe  to  another  the 
degree  of  effort,  either  as  to  personal  service,  appropriation 
of  time  or  of  property,  to  be  employed  by  the  said  indi- 
vidual. That  is  a  sacred  matter  between  God  and  his  own 
conscience.  But  this  much  may  be  said,  supposing  no 
ostentation  or  hypocrisy,  these  efforts  will  always  be  in 
proportion  to  each  disciple's  love  to  the  Master;  or  each 
subject's  loyalty  to  the  king.  They  that  love  much  will 
use  great  exertions  ;  they  that  love  the  Saviour  little  will 
do  little  to  serve  and  honour  him,  or  to  effectuate  his 
declared  intentions.  In  such  cold-hearted  cases,  every 
duty,  personal,  or  domestic,  or  imaginary,  will  be  thought 
paramount  to  this  duty  ;  every  claim  will  be  preferred  to 
the  claims  of  Jesus,  and  the  enlargement  of  his  kingdom. 

Bui  worldly  comfort  is  not  the  chief  end  of  man.  To 
glorify  God  is  the  highest  end  of  human  existence  ;  and 
whoever  makes  this  his  sincere  and  supreme  aim,  will 
receive,  from  Divine  Providence  blessing  the  use  of  means, 
either  a  greater  or  a  less  supply  of  food  and  raiment  and 
domestic  comfort. 

If  we  be  indeed  "God's  people,"  and  "  Christ's  dis- 
ciples," the  hallowing  of  our  heavenly  Father's  name  and 
the  coming  of  his  kingdom  should  be  the  husiness  of  our 
lives.  "  Seek  Jirst  the  interests  of  the  kingdom,  and  all 
other  things  shall  be  added,  that  Heaven  deems  necessary 
for  you."  First  be  ye  interested  in  the  kingdom,  and  then 
seek  its  interest;  let  these  objects  have  precedence  of  all 
others.  Christian  fatheis,  and  mothers,  and  children, 
should  all  make  common  cause  in  this  work. 

O  ye  Christians  !  do  ye  really  believe  that  God  our 
Saviour,  Zion's  King,  Emmanuel  our  Redeemer,  lives  and 
reisjns  in  heaven,  aiid  now  marks  either  your  zeal  and 
loyalty,  or  your  heartlessness  and  disaffection  ?  If  so,  let 
that  work  upon  your  fears  and  hopes.  Do  you  believe 
that  his  humiliation,  his  agony  and  bloody  sweat,  his  cross 
and  passion,  and  his  cruel  death,  were  all  endured  for  you, 
that  you  might  not  perish  everlastingly  ?    If  so,  let  that 


312  DISGOURSE  XXIII. 

work  upon  your  gratitude.  And  know  ye  not  that  ye  are 
not  your  own?  God  requires  your  services  on  earth,  this  is 
your  reasonable  service,  your  duty. 

And  what  is  your  life  ?  It  is  but  for  a  moment !  And 
what  are  ye  on  earth  ?  Strangers  and  pilgrims !  And 
what  is  before  you  ?  Death  and  judgment  and  an  awful 
eternity ;  bliss  everlasting,  or,  oh  terrible  reverse !  expulsion 
from  the  gates  of  Paradise,  and  an  eternal  dwelling  in 
darkness  with  demons  and  hypocrites. 

Oh  let  fear  and  hope,  and  gratitude  and  duty,  and 
common-sense,  all  conspire  to  induce,  in  families  and 
in  churches,  a  ceaseless  spirit  of  devotedness  and  personal 
sacrifice  for  the  promotion  of  Zion's  kingdom  on  earth,  as 
it  is  in  heaven. 

Ye  fathers  and  mothers,  and  sons  and  daughters,  love 
King  Jesus ;  give  him  your  hearts !  cheerfully  obey  him  ! 
in  your  families  sing  his  praises,  devote  to  him  your  dearest 
relatives,  your  fortunes,  and  your  lives. 

If  there  be  any  truth  in  the  Bible,  if  our  Christianity 
be  not  all  selfishness  and  hypocrisy,  this  devotedness  were 
a  chivalry  at  once  rational  and  glorious.  Away  with  those 
shameful  complainings,  which  insinuate  that  too  much 
is  done  for  the  King's  cause.  Away  with  those  unbelieving 
anxieties,  which  belie  the  divine  promises,  and  which 
virtually  deny  that  those  who  honour  God  he  will  honour ; 
and  which  assert  that  the  seed  of  them  who  serve  Him 
may  be  neglected  by  Providence. 

O  spirit  of  God,  that  convincest  of  sin,  and  of  righte- 
ousness, and  of  judgment,  convince  the  families  and  the 
churches  of  this  land  of  their  past  neglect ;  and  breathe 
into  their  souls  a  spirit  of  holy  zeal  and  entire  devotion  to 
the  Saviour's  cause  among  men  ! 


DISCOURSE    XXIV. 


COMPOSED    FOR    AN    EVENING  LECTUKE  AT  ST.  THOMAS's  SOUARE,  HACKNEY, 
JANUARY    1,    1826. 


MAN    IN    THIS    WORLD   IS    NOT   BY    RIGHT,   BUT   BY 
DIVINE  PERMISSION,  A  TEMPORARY  RESIDENT. 


1  Chron.  XXIX.  15. 

"  /or  we  are  strangers  before  thee,  and  sojourners,  as  were  all  oxir 
fathers :  our  days  on  earth  are  as  a  shadow,  and  there  is  none 
abiding."  (Heb.  expectation.)  No  hope  of  abiding. 
(Boothroyd.) 

In  order  to  a  right  understanding  of  these  words,  it  will 
be  proper  for  us  to  review  briefly  the  circumstances  under 
which  they  were  uttered.  It  is  common  to  man  in  every 
country  to  feel  occasionally  disatisfied  with  life,  and  to  give 
utterance  to  complaints  concerning  its  troubles  and  its 
brevity.  Such  views  of  human  nature  are  not  peculiar  to 
those  who  possess  a  divine  revelation.  Under  the  pressure 
of  poverty,  or  amidst  the  pains  of  sickness,  when  the  fond 
hopes  of  prosperity  are  blighted,  when  reverses  take  place 
in  the  evening  of  life,  and  the  winter  of  old  age  comes 
upon  a  man,  and  his  summer  friends  forsake  him ;  and 
when,  for  by-gone  kindness,  he  receives  ungrateful  returns ; 
or,  perhaps,  his  own  kindred,  or  his  own  children  rise  up 
against  him,  or  neglect  and  despise  him — under  any  or  all 
of  these,  I  say,  it  is  a  common  thing-  for  man,  in  every  part 
of  the  world,  and  in  all  ages,  to  utter  querulous  complaints> 


314  DISCOURSE  XXIV. 

about  the  vanity  and  the  shortness  of  life.  Ancient  and 
modern  Pagans,  Jews,  Turks,  and  Infidels,  as  well  as 
Christians,  have  uttered  such  lamentations.  But  there  is 
no  reason  to  believe  that  these  bewailings  indicate  a  spirit 
of  piety;  for  they  may  exist  where  there  is  no  knowledge 
of  God,  no  desire  to  be  acquainted  with  his  ways,  no  sub- 
mission, no  resignation,  no  repentance,  no  obedience,  no 
worship;  they  do  indeed  more  frequently  indicate  obduracy 
of  heart,  impenitence,  and  discontentedness.  1  shall  not 
then  merely  moralize  about  the  hardships  attendant  on  man 
in  his  journey  through  life,  the  uncertainty  of  prosperous 
circumstances,  the  inevitable  ills  to  which  he  is  liable,  and 
the  manifold  difficulties  and  disgusts  which  he  must  often 
experience  in  his  passage  to  the  grave.  These  topics  are 
true  and  important,  but  they  come  not  up  to  the  Scriptural 
and  Christian  view  of  the  case.  We  will  then  at  once 
'  advert  to  the  meaning  of  our  text.  There  is  a  passage  in 
the  Book  of  Leviticus,  (xxv.  23.)  which  throws  much  light 
on  the  phrase  "  strangers  and  sojourners."  It  is  there  said 
of  the  possessions  of  the  several  Jewish  tribes,  "  The  land 
shall  not  be  sold  for  ever,  for  the  land  is  mine,  (saith  Jeho- 
vah.) Ye  are  strangers  and  sojourners  with  me."  Here 
the  allusion  is  not  to  the  difficulties  of  a  journey,  or  to  the 
discomfort  oi -A.  lodging,  but  to  the  rigid  of  possession. 
The  whole  earth  belongs  to  Jehovah  ;  man  is  a  stranger 
and  a  sojourner  on  it,  and  resident  but  for  a  short  period, 
and  has  no  just  cause  to  assign  why  he  should  be  allowed 
to  remain.  This  is  the  sense  which  best  suits  the  scope  of 
the  paragraph  in  which  the  words  of  our  text  are  found. 

The  connexion  is  this.  King  David,  having  attained 
"  a  good  old  age,"  chose  to  settle  two  very  important 
aflairs  before  his  death — the  succession  to  the  throne,  and 
the  erection  of  a  temple  to  Jehovah.  For  these  purposes 
the  Jewish  Monarch  "  assembled  all  the  princes  of  Israel, 
the  princes  of  the  tribes,  and  the  captains  of  the  compa- 
nies, and  the  captains  over  thousands  and  over  hundreds; 
and  the  officers  and  mighty  men,  and  valiant  men  at 
Jerusalem." 

In  the  presence  of  this  large  assembly  of  the  chiefs  and 


ON  MAN'S  RESIDENCE  IN  THE  WORLD,       315 

states  of  Judea,  the  aged  monarch  "  stood  up  upon  his  feet," 
(Chron.  xxviii.  2.)  and  addressed  them  as  his  "  brethren" 
and  his  "  people  ;"  first  concerning  the  house  which  was  to 
be  a  resting-place  for  the  ark  of  the  covenant  of  the  Lord, 
and  next  concerning  his  son,  whom  Jehovah  had  chosen  to 
sit  upon  the  throne  of  the  kingdom. 

As  the  temple,  or  "  palace,"  to  be  built,  "  was  not  for 
man,  but  for  the  Lord  God,"  King  David  made  provision 
from  the  national  resources  of  gold,  and  silver,  and  brass, 
and  iron,  and  precious  stones,  and  marble ;  and  from  his 
own  proper  good,  or  private  fortune,  he  gave  of  gold  and 
silver  to  the  amount  of  twenty  millions  of  pounds  sterling ; 
and  the  princes,  or  chiefs  of  tribes,  contributed  nearly  as 
much. 

On  that  high  day  of  liberal  donation  the  people  rejoiced 
that  their  hearts  were  disposed  to  offer  willingly  to  this 
good  work  of  the  Lord  ;  and  David  the  king  also  rejoiced 
with  great  joy.  To  which  joyous  sentiments  and  feelings 
his  lips  gave  utterance  in  a  devout  solemn  prayer,  or 
humble  address  to  the  Divine  Being,  of  which  the  words 
of  our  text  form  a  part.  The  topics  of  that  prayer  are 
these  -.—first,  in  the  style  of  adoration,  an  allusion  is  made 
to  the  Divine  Sovereignty  ;  the  greatness,  the  power,  the 
glory,  the  victory,  and  the  majesty  belong  to  God. 
Heaven  and  earth  are  his  :  His  is  the  universal  kingdom  j 
and  He  is  exalted  head  above  all. 

In  the  second  place,  God  is  acknowledged  to  be  the  giver 
of  every  good.  Riches  and  honour  come  of  him;  it  is 
his  hand  that  makes  great,  and  gives  strength  unto  all. 

Then,  in  the  tliird  place,  are  ascriptions  of  praise  and 
of  blessing  to  God's  silorious  name,  who  liveth  for  ever 
and  ever. 

Next  are  confessions  of  obligation  for  all  the  riches  and 
the  store  that  were  possessed  ;  for  the  givers  of  all  this 
wealth  were  only  "  strangers  and  sojourners  on  earth" — 
their  days  were  few  and  transitory,  ever  onward  moving  as 
a  fleeting  shadow — their  property  and  possessions  were  not 
their  own — from  God  it  was  that  all  their  treasure  came, 
and  to  his  service,  as  was  most  meet,  they  resigned  it. 


316  DISCOURSE   XXIV. 

King  David  closed  his  prayer  by  interceding  for  his 
son  ;  and  desiring  that  these  sentiments  might  be  kept  for 
ever  fixed  on  the  imaginations  of  the  thoughts  of  the 
hearts  of  his  people. 

From  this  analysis  of  the  context,  it  appears  to  me, 
that  God's  people  being  called  "  strangers  and  sojourners" 
has  not,  in  this  instance,  a  reference  to  trials  or  difficulties 
by  the  way  ;  but  is  intended  to  intimate,  that  man  in  this 
life  has  no  right  to  assume  a  lordship  over  what  is  granted, 
nor  any  ground  to  hope  for  a  permanent  possession.     Our 
dwelling  on  earth,  with  all  its  accommodations  or  comforts, 
whether  many  or  few,  are  held  by  the  merciful  grant  of  a 
higher  authority,  and  we  have  no  just  cause  to  claim  here 
a  lasting  inheritance ;  for  we  are  "  strangers  and  sojourners, 
as  all  our  fathers  were."     In  this   acknowledgment  there 
is  religion  and  piety,  and  a  feeling  totally  different  from 
the  cynical  nmrmurings  and  infidel  complainings  of  a  dis- 
contented rebellious    mind.     This   Scriptural  view  of  the 
subject  brings  us  into  contact  with  the  Divine  Being  as  a 
great,  and  glorious,  and  rightful  sovereign ;  and  leads  us 
onward  to  the  awfully   sublime  realities  of  the   eternity 
which  lies  beyond  this  shadowy  fleeting  life.     As  the  sun 
moves  onward  in  his  daily  course,  the  dark  shadow  of  in- 
tervening opaque  bodies  flung  across  the  plain  also  moves 
— constantly,  although  imperceptibly ,  till  the  cause  of  sun- 
shine and  of  shadow  is  lost  in  the  undistinguishing  black- 
ness of  night.     The  Jewish  Commentators  say,  "  Man's 
life  resembles  the  shadow  of  a  bird  flying."     But,  perhaps, 
the  allusion  is  not  so  much  to  denote  the  rapidity  with 
which  our  days  flee  away,  as  their  certain,  although  slow 
progression,  gliding  onward  irresistibly  to  a  close.     Man's 
sojourn  on  earth  is  not  by  right,  but  by  permission ;  and 
only  for  a  limited  period,  which  no  earthly  power  can  pro- 
tract, any  more  than  it  could  arrest  the  sun  in  its  course, 
or  stop  the  constantly -moving  shadow,  caused  by  the  light's 
rays  being  intercepted. 

In  prosecuting  this  discourse,  I  shall  assert  two  general 
principles,  and  draiv  some  practical  inferences  from  them 
as  we  proceed. 


ON  MAN'S  RESIDENCE  IN  THE  W>)RLD.        31/ 

The  First  proposition  is  this, 

The  Lord  God  is  man's  rightful  and  beneficent  Sove- 
reign ;  and 

The  Second  is,  that  man's  sojourn  on  earth  shall  in- 
evitably terminate. 

These  may  seem,  to  many  persons  liere  present,  very 
common-place  truisms  ;  but,  nevertheless,  they  lie  at  the 
foundation  of  many  very  important  duties,  which  are  little 
regarded  by  all  of  us,  and  totally  neglected  by  not  a  few. 

It  is  not  necessary  to  attempt  a  formal  proof,  that  the 
great  and  incomprehensible  Being  who  created  the  universe, 
and  gave  existence  to  human  creatures,  has  a  right  to  rule 
over  the  world  that  he  made,  and  the  nations  and  indi- 
viduals whom  he  has  placed  upon  it.  The  abundant  supply 
of  all  that  could  contribute  to  the  delight  and  happiness  of 
man,  in  his  originally  innocent  condition,  exhibits  clearly 
the  divine  benignity.  The  tender  mercies  of  God,  are 
indeed  exercised  towards  all  his  works ;  but  towards  man, 
so  far  as  we  know,  he  has  exercised  goodness  and  mercy 
to  a  degree  that  is  unparalleled  in  the  whole  history  of 
divine  operations.  He  created  man  in  his  own  image, 
possessing  knowledge,  and  holiness,  and  happiness ;  and 
to  restore  sinning  man,  he  spared  not  his  own  Son,  but 
gave  him  up  to  the  death  for  us  all.  As  King  David,  in 
the  devout  prayer  from  which  our  text  is  taken,  acknow- 
ledged "  both  riches  and  honour,  and  all  good  things 
come  from  God,  and  that  he  is  exalted  as  head  above  all ; 
and  reigns  over  all ;"  so  we  know  that  he  has  granted  to 
guilty  man  an  "  unspeakable  gift,"  far  transcending  in 
value  the  whole  material  universe. 

In  his  providence  also,  although  he  sometimes  arises 
to  punish  terribly  the  wicked ;  yet.  Oh  how  much  long-suf- 
fering and  patience  does  he  manifest ;  not  willing  that 
any  should  perish,  but  that  all  should  come  to  repentance. 
Ye  know,  my  brethren,  the  tender  language  of  the  Prophet, 
speaking  in  the  name  of  the  Lord,  "Turn  ye,  turn  ve, 
why  will  ye  die  ?  As  I  live  (saith  the  Lord)  I  have  no 
pleasure  in  the  death  of  the  wicked." 


31S  DISCOURSE   XXIV. 

In  the  whole  of  the  divine  character,  as  Creator,  Pre- 
server, and  Saviour,  the  Lord  is  gloriously  manifested  to  be 
a  riohtful  and  beneficent  sovereign.  And  this  being  the 
case,  I  would  that  1  could,  on  this  occasion,  lastingly  im- 
press this  truth  on  the  imaginations  of  the  thought»of  the 
hearts  of  this  assembly.  Beginning  at  the  youngest, 
I  would  pass  upwards  to  the  oldest,  and  suggest  to  self- 
examination  the  solemn  question,  whether  or  not  the  re- 
lationship of  a  creature,  of  an  accountable  and  a  guilty 
creature,  has  heretofore  been,  by  every  mind,  fully  recog- 
nised? Alas!  (if  we  may  judge  by  our  own  hearts,  and  by 
the  conduct  of  the  millions  around  us)  how  few  seem  to 
remember  that  they  are  not  their  own  masters ;  that  what 
they  possess,  of  bodily  powers,  of  intellectual  faculties,  of 
riches  or  of  honours,  are  not  their  own ;  that  they  are  but 
strangers  and  sojourners  on  earth,  and  these  things  are 
only  entrusted  to  them  for  a  season,  and  entrusted  for  use, 
not  for  irresponsible  abuse. 

Oh  how  descriptive  is  that  passage  in  the  Psalmist, 
where  the  wicked  are  represented  as  saying,  "  Our  tongue 
is  our  own — who  is  Lord  over  us?"  The  young  men  and 
women  say,  "  Our  strength  and  our  time  are  our  own — 
who  is  Lord  over  us  V  The  rich  say,  "  Our  wealth  is  our 
own,  and  we  will  consume  it  on  our  lusts — who  is  Lord 
over  us  ?"  The  men  in  high  stations,  civil  and  ecclesias- 
tical, say,  "  Our  authority  and  influence  are  our  own — who 
is  Lord  over  us  ?" 

Oh  deluded  human  beings,  know  ye  not,  that  whether 
as  creatures  or  as  Christians,  ye  are  not  your  own,  but  your 
Maker,  your  Preserver,  your  Redeemer  is  your  rightful 
Lord^  is  your  beneticent  Sovereign;  and  to  acknowledge 
him,  to  submit  to  him,  to  devote  yourselves,  soul,  spirit,  and 
body  to  him,  is  your  reasonable  service.  Ye  are  strangers 
on  earth  ;  the  place  of  your  residence  is  his,  his  is  the  air 
you  breathe;  his  are  all  the  accommodations  ye  possess, 
and  ye  sojourn  but  for  a  while  ;  to  him  soon  you  must 
render  an  account. 

We  infer  then,  from  this  principle,  that  it  is  your  duty 
to  cherish, 


ON  MAN'S  RESIDENCE  IN  THE  WORLD.         319 

1.  A  sp'n'it  of  depetidoice.  It  is  the  duly  of  creatures 
and  of  Christians  to  acknowledge  continually,  and  to  feel 
unceasingly,  their  dependence  on  God.  It  is,  I  fear,  im- 
practicable, when  addressing  a  mixed  congregation,  to 
suit  one's  discourse  to  every  age  and  every  condition  of 
the  hearers,  and  to  every  grade  of  knowledge  and  expe- 
rience possessed  by  them.  This  is,  I  fear,  an  insuperable 
defect  in  pulpit  instruction.  The  attainments,  and  ages, 
and  characters  of  the  congreoations  are  so  different,  and 
the  impatience  of  the  better-informed  is  so  great,  if  the 
less-informed  be  attended  to,  that  the  preacher  too  fre- 
quently is  unintelligible  to  one  half  of  his  audience.  Hence 
the  necessity  and  utility  of  domestic  instruction,  and  of 
ministerial  catechizing  of  children,  and  religious  conversa- 
tions with  youths  ;  and  of  all  the  varied  modes  which 
Christian  benevolence  can  suggest  for  the  inter-communi- 
cation of  scriptural  knowledge ;  not  merely  of  the  dry 
detail  of  catechetical  facts,  but  of  principles  and  their  ap- 
plication to  daily  practice.  However,  I  return  from  this 
digression  to  say,  that  I  ardently  desire  to  lead  every  in- 
dividual in  this  assembly  to  a  dutiful  and  daily  recognition 
of  his  dependence  on  God.  Children  in  helpless  infancy 
are  dependent  upon  their  parents.  Every  man,  less  or 
more,  is  dependent  on  his  neighbours;  all  ranks  are  de- 
pendent reciprocally  on  each  other ;  the  poor  on  the 
opulent  rich,  and  the  rich  on  the  labouring  poor ;  the 
people  on  the  rulers*  for  personal  and  domestic  security, 
and  the  rulers  on  the  people,  for  the  means  of  carrying  on 
government.  And  if  men  be  so  dependent  on  each  other, 
how  much  more  is  man  dependent  on  God.  The  word 
"  independent,"  although  a  favourite  term,  with  individuals 
and  communities,  is  a  term  more  congenial  to  the  pride  of 
the  human  heart,  than  to  either  Scripture  or  reason  ;  but 
when  applied  to  a  creature  in  reference  to  his  Creator,  it  is 
blasphemous.  Independent!  on  him  we  depend  for  every 
breath  we  draw,  every  pulse  that  beats.     If  he  withhold 

*  A  Chinese  once  told  me  he  was  very  grateful  for  the  government 
of  the  Tartar  Monarch:  peace  and  security,  under  any  government, 
were  so  much  preferable  to  anarchy. 


320  DISCOURSE  XXIV. 

his  support,  that  instant  our  life  becomes  extinct.  As 
creatures,  it  is  in  him  we  live,  and  move,  and  have  our 
being ;  and  as  Christians  we  are  like  branches,  dependent 
on  the  true  vine  for  life  and  growth  ;  cut  off  from  thence,  we 
die  and  perish.  Beside,  to  affect  independence  incurs 
guilt.  Shall  a  child  be  independent  of  his  parent,  a  ser- 
vant of  his  master,  a  subject  of  his  sovereign,  a  creature 
of  his  Maker  ?  Our  moral  sense,  and  our  innate  perception 
of  right  and  wrong,  rise  up  against  these  propositions. 
Pride  and  assumed  independence  are  the  radical  sins  of 
human  beings ;  they  sever  man  at  once  from  duty  and  from 
bliss.  Every  where,  however,  there  are  persons,  both 
among  the  young  and  among  the  aged,  the  poor  and  the 
rich,  the  ignorant  and  the  learned,  the  governed  and  the 
governors,  who  impiously  demand,  as  king  Pharoah  did — 
who  Jehovah  is,  that  they  should  hearken  to  him  ?  and 
who  the  Lord  is,  that  they  should  obey  him  ?  Oh  how 
unreasonable  !  Oh  what  temerity  !  Oh  how  awful  the 
ultimate  consequences  !  Oh  ye  young  persons  who  hear 
me,  I  am  anxious  for  you,  that  ye  would  deeply  consider, 
and  devoutly  acknowledge,  your  dependence  on  God,  who 
is  your  rightful  and  beneficent  Sovereign,  for  ye  are  only 
strangers  and  sojourners  on  the  earth. 

2.  From  our  state  of  dependence  on  the  great  Sove- 
reign of  the  Universe,  we  infer,  in  the  second  place,  the 
reasonableness  of  obedietice.  It  is  manifest  that  during 
man's  sojourn  on  earth,  he  is  left  to  obey  or  disobey  without 
immediate  reward  or  punishment.  But  to  the  degree  that 
his  mind  is  enlightened  in  the  knowledge  of  his  Lord's 
will,  his  disobedience  makes  his  conscience  less  or  more 
uneasy,  and  his  life  unhappy.  And  hence  there  are  wicked 
servants^  who  imagine  that  voluntary  ignorance  of  the 
Lord's  will  may  excuse  disobedience.  But  how  futile  is 
this  imagination:  for  is  it  not  the  duty  of  a  servant  to  use 
every  proper  means  to  ascertain  his  master's  will  ?  not  to 
do  so  is  already  an  act  of  disobedience.  And,  further,  it 
is  the  duty  of  every  good  servant  to  inform,  to  the  utmost 
of  his  power,  his  fellow-servants  of  the  master's  will. 
Some  object  to  Christian  Missions,  on  the  fallacious  sup- 


ON  MAN'S  RESIDENCE  IN  THE  WORLD.        321 

position,  that  by  enlightening  other  nations  in  the  know- 
ledge of  the  will  of  God,  we  shall  make  their  condemnation 
the  greater.  But  it  is  our  duty  to  communicate  to  our 
fellow-residents  in  this  transitory  world,  whatever  we  know 
of  our  Lord's  will,  and  it  is  their  duty  to  receive  it;  and 
instead  of  serving  them,  by  keeping  them  in  ignorance,  as 
the  supposition  presumptuously  and  impiously  supposes, 
we  shall  only,  by  so  doing,  involve  ourselves  in  the  guilt  of 
disobedience,  disloyalty,  and  inhumanity ;  for  our  Lord's 
will  is.  full  of  mercy  and  of  kindness  to  all  his  creatures. 
To  seek  to  know  his  will,  and  yield  entire  obedience  to  the 
whole  of  it,  is  our  most  reasonable  service,  and  the  only 
way  to  be  happy. 

3.  A  third  inference  that  we  draw  is,  that  during  our 
sojourn  on  earth,  contentment  with  tlie  allotments  of  our 
gracious  Lord  is  incumbent  on  us.  A  proper  sense  of  his 
goodness  and  his  wisdom,  viewed  in  connexion  with  our 
own  sinfulness  and  ignorance,  will  invariably  lead  to  a 
spirit  of  contentment;  not  only  when  our  concerns  are 
prosperous,  but  likewise  in  adversity. 

4.  And  again,  in  the  fourth  place,  allied  to  this  con- 
tentment is  resignation  ;  when  our  afflictions  are  more  than 
we  think  conducive  to  our  good.  There  are  beautiful  ex- 
amples of  this  becoming  temper  of  mind  recorded  in  Holy 
Writ.  You  remember  the  exclamation  of  one  who  was 
greatly  afflicted,  "  It  is  the  Lord,  (said  he,)  let  him  do 
what  seemeth  him  good."  And  another,  whilst  greatly 
distressed,  cried,  "  Though  he  slay  me,  yet  will  I  trust  in 
him."  Oh  how  suitable  and  exalted  were  their  conceptions 
of  the  goodness  and  the  wisdom  of  God.  These  ex- 
perienced holy  men  resigned  to  God,  with  devout  confi- 
dence, their  case  and  their  cause  during  the  few  and  evil 
days  of  their  earthly  pilgrimage.  Oh  how  unbecoming 
are  the  murmurings  of  discontent,  and  the  aspirings  of  a 
never-satisfied  ambition  to  be  rich,  or  to  be  distinguished 
among  men.  Happy  they,  who  from  holding  intercourse 
with  Heaven,  are  contented  in  obscurity  and  poverty,  and 
resigned  in  the  midst  of  an  afflicted  sojourn  on  earth  ! 
But  when  we  reflect  how  the  great  Lord  of  all  has  provided 

Y 


322  DISCOURSE   XXIV. 

for  this  world's  sojourners,  a  vast  supply  of  all  that  con- 
duces to  comfort  and  delight;  and  for  sinful  creatures  has 
furnished  all  the  glorious  blessings  of  the  everlasting  Gos- 
pel ;  we  ask  not  only  for  a  spirit  of  dependence,  obedience, 
contentment,  and  resignation,  but  also  of 

5.  Gratitude,  which  is  our  fifth  particular.  The  unholy, 
the  proud,  the  disobedient,  the  discontented,  the  rebellious 
murmurers  and  complainers,  are  also  ungrateful  and  un- 
thankful. The  mind  that  is  convinced  of  its  own  demerits, 
will,  in  the  midst  of  the  most  afflictive  circumstances,  see 
abundant  reason  for  gratitude,  to  God.  Humility  and 
thankfulness,  pride  and  ingratitude,  go  together.  Blessed 
are  the  poor  in  spirit  and  the  grateful ;  but  the  proud  and 
thankless  sinner  God  knovveth  afar  off.  You  perceive,  my 
young  friends,  that  most  of  these  inferences,  which  I  draw 
from  our  condition  on  ea?th,  being  that  of  strangers  and 
sojourners,  refer  to  the  duties  tvhich  are  exercised  in  the 
mind  or  heart ;  for  unless  our  hearts  be  right  with  God,  we 
are  altogether  wrong.  The  Lord  looks  directly  at  the 
heart.  If  in  the  heart  there  be  a  humble  sense  of  our  de- 
pendence on  Him ;  awe  and  reverence,  and  devout  admi- 
ration and  contentment,  and  resignation  and  gratitude, 
for  all  that  He  is  to  us,  and  has  done  for  us,  as  our  Creator, 
Preserver,  and  Redeemer,  happy  are  we !  Then  will  our 
actions  and  external  behaviour  be  in  obedience  to  his  holy, 
and  righteous,  and  merciful  commandments. 

6.  And,  we  mention,  as  a  sixth  inference,  that  we  so- 
journers on  earth  ought  to  enter  cheerfully  and  zealously 
into  a  co-operation  ivith  the  declared  intentions  or  designs 
of  our  great  Lord,  both  with  regard  to  ourselves,  and  to 
our  fellow  inhabitants  of  the  world.  He  is  the  great  Bene- 
factor of  all ;  and  it  has  pleased  him  to  constitute  some 
persons  a  sort  of  stewards  in  the  great  family.  The  pos- 
session of  justly  acquired  power  or  affluence,  or  superior 
talents,  is  given  for  the  good  of  the  whole  company  of  so- 
journers, and  not  for  the  sake  only  of  the  individual  pos- 
sessors. To  do  good  and  to  communicate,  is  a  precept 
binding  on  all,  to  the  extent  of  their  means ;  and  of  course 
it  applies  both  to  body  and  to  mind,  to  the  whole  man; 


• 


ON  MAN'S  RESIDENCE  IN  THE  WORLD.       323 

not  only  to  food  and  clothing,  and  medicine  for  the  sick  ; 
but  also  to  education,  to  moral  culture,  and  to  religious  in- 
struction. There  is  a  class  of  secularized  and  materialized 
professors  of  Christianity,  who  will  admit  the  duty  of  doing 
good  to  men's  bodies,  but  would  neglect  their  minds. 
And  there  are  professed  philanthropists,  who  would  teach 
to  the  young,  physical  science,  and  carry  to  other  nations 
civilization  ;  that  is,  they  would  teach  them  to  weigh  and 
to  measure,  and  to  mould  pieces  of  wood,  or  of  stone,  or 
of  metal ;  and  to  analyze  or  to  compound  the  various  ma- 
terial elements  of  our  earthly  residence ;  and  to  build  com- 
fortable houses,  and  plant  elegant  gardens,  in  this  land 
of  our  temporary  sojourn  ;  but  concerning  the  great  Lord 
and  Sovereign  of  this  our  abode  for  a  season ;  of  his  will 
and  pleasure  concerning  us ;  of  our  obligations  and  duty 
to  him ;  of  the  everlasting  dwelling  to  which  we  must  soon 
remove  ;  and  of  the  necessary  preparation  for  it,  they 
would  teach  nothing.  They  would  cast  into  the  shade,  or 
exclude  altogether,  these  greatest  and  most  important 
parts  of  human  affairs  ;  or,  with  hypocritical  expressions  of 
piety,  would  profess  to  leave  these  matters  to  the  mi- 
raculous interference  of  the  great  Lord  himself.  But  if 
they  leave  the  greater  concernments  of  man  to  the  mi- 
raculous interference  of  Providence,  why  not  act  on  their 
own  principle  in  the  less  affairs  of  human  beings  ?  Cannot 
He  (to  adopt  their  mode  of  reasoning)  who  miraculously 
interferes  for  the  spiritual  and  immortal  interests  of 
men,  also  miraculously  interfere  for  their  bodily  and  tem- 
poral interests  ?  Why  then  plough  or  sow,  or  spin  or 
weave,  or  establish  literary  schools  or  mechanics'  insti- 
tutions, or  scientific  colleges  ?  Leave  each  individual  to 
himself;  no  doubt  Providence  will  take  care  of  him.  If 
the  reasoning  be  conclusive  in  the  one  case,  I  see  not  why 
it  should  be  inconclusive  in  the  other.  But  in  the  latter 
case,  you  perceive  it  is  absurd ;  and  not  less  absurd  is  it 
in  the  former.  The  truth,  I  fear,  really  is,  that  it  is  only 
a  pretext,  made  by  a  mind  that  is  disaffected  to  the  great 
Lord  hiisiself,  or  doubts  his  existence,  or  hates  his  moral 

y2 


♦ 


324  DISCOURSE   XXIV. 

government,  and  would  have  men  live  as  atheists  in  the 
world. 

O  ye  Christians — ye  loyal  subjects  of  Zion's  King — ye 
true  worshippers  of  the  God  of  the  Bible ;  who  is  the 
great  Lord  of  our  present,  and  of  our  eternal  residence — 
and  who  declared  it  to  be  his  will,  that  Christ's  gospel 
should  be  proclaimed  and  taught  to  every  creature — be  it 
your  study  to  co-operate  in  this  divinely  benevolent  work  ! 
And  among  other  motives,  the 

Second  division  of  our  discourse,  which  is,  that 

II.  Mans  sojourn  on  earth  shall  inevitably  terminate, 
furnishes  not  the  least.  Man  is  here  a  stranger,  a  so- 
journer,  a  guest,  a  traveller,  a  pilgrim.  The  Christian 
pilgrim  is  going  indeed  to  a  holy-place,  but  not  on  earth. 
Here  he  abides  not.  This  description  of  the  life  of  man 
implies  another  state  of  existence  ;  the  belief  of  which,  as 
you  are  well  aware,  is  not  peculiar  to  Christianity,  or  to 
revealed  religion.  The  belief  of  a  separate  state  of  exis- 
tence, different  from  our  earthly  one,  is  found  not  only 
among  the  Mohammedans,  who  may  have  derived  it  from 
the  Christian  religion  ;  but  it  is  also  found  among  the  sa- 
vage tribes  of  America,  and  the  old  civilized  nations  of 
Asia.  There  are,  however,  in  different  countries,  indivi- 
duals and  sects  who  deny  it.  There  is  nothing  about  it  in 
the  books  left  to  the  eastern  world  by  the  Chinese  moralist 
Confucius;  and  many  of  his  followers  deny  it.  But,  on 
the  other  hand,  a  great  majority  of  the  Chinese  not  only 
believe  that  we  human  beings  shall  exist  after  our  bodies 
die,  but  also  that  we  existed  in  another  state  before  we 
were  born  into  this  world ;  and  on  their  supposition  we  are, 
in  a  very  striking  manner,  only  "  strangers  and  so- 
journers,'^ on  earth.  There  is,  perhaps,  no  absurdity  in 
this  notion ;  but  we  can  only  say,  it  wants  evidence,  and 
God's  inspired  servants,  who  wrote  our  Holy  Scriptures, 
have  not  taught  it  in  the  Bible.  We  therefore  reject  it,  as 
we  do  every  other  theory  or  supposition,  which,  however 
plausible,  has  no  proof.     But  the  glimmerings  and  antici- 


ON  MAN'S  RESIDENCE  IN  THE  WORLD.       325 

pations  of  the  human  mind,  in  reference  to  a  future  state, 
are  abundantly  confirmed  and  put  beyond  all  doubt  by 
the  revelation  of  Him  who  came  down  from  heaven,  to 
give  his  life  for  the  redemption  of  the  world  ; — He  has 
brought  life  and  immortality  to  light  by  the  Gospel.  Some 
persons  have  said  that  the  Jews  did  not  look  for  a  future 
state  ;  and  an  English  Bishop  of  the  last  century,  (War- 
burton),  wrote  a  book,  on  the  supposition  that  the  Jews  did 
not  expect  an  hereafter.  But  the  ancient  Patriarchs, 
and  king  David,  when  they  confessed  that  they  were 
"  strangers  and  sojourners"  on  earth  ;  "  declare  plainly" 
as  St.  Parul  observes,  in  his  letter  to  the  Hebrews,  that 
they  looked  for  another  country  ;  and  truly,  if  their  minds 
referred,  when  they  made  such  a  declaration,  to  the  coun- 
try from  which  they  came  out,  they  mig^ht  have  had  oppor- 
tunity to  have  returned  ;  but  now  they  desire  a  "  better 
country," — "  that  is  a  heavenly."  If  St.  Paul  understood 
the  old  Testament,  it  is  manifest  the  Bishop  was  wrong. 

Since,  then,  mankind  generally,  in  all  ages  and  in  all 
nations,  in  the  old  world  of  Asia,  and  the  new  world  of 
America,  have  believed  in  a  future  state,  and  the  same  is 
confirmed  by  the  sacred  writings  of  the  Jews  and  of  the 
Christians,  is  it  wise,  my  young  friends,  to  let  the  bold  as- 
sertions of  here  and  there  a  profligate  infidel,  or  an  irre- 
ligious cold-hearted  sceptic,  have  any  weight  on  your 
min  ds? 

A  very  few  de7iy  an  hereafter ;  many  wish  there  were 
none  ;  and  still  more  live  as  if  there  were  none  :  and  even 
those  who  are  "  looking""  for  a  future  state,  alas]  too  fre- 
quently seem  to  forget  that  their  sojourn  here  shall  inevi- 
tably soon  terminate.  This  appears,  even  ambng  the  most 
devout  Christians,  by  their  being  too  much  distressed 
about  the  ills  and  discomforts  of  their  present  abode,  and 
from  an  undue  anxiety  to  secure  earthly  comforts.  And  of 
this  inconsistency  the  aged,  who  have  nearly  finished  their 
course,  are  often  more  guilty  than  the  young.  This  state 
of  mind  is  full  of  distrust  in  the  gracious  Lord  and  Master, 
who  has  in  times  past  provided  for  them  :  it  meets,  indeed, 
with  some  excuse  in  the  prevailing  vice  of  selfish  mortals — 


• 


326  DISCOURSE  XXIV. 

neglect  of  the  infirm  and  the  aged — of  which,  alas  ! 
Christian  communities  are  not  guiltless.  But  this  apology 
amounts  not  to  a  justification.  If  we  trust  God  our  Sa- 
viour with  our  immortal  happiness,  shall  we  not  confide  in 
him,  for  what  is  requisite  during  our  temporary  sojom'n? 
But  I  would  observe  by  the  way,  that  the  doctrine  of  laying 
up  treasures  in  heaven,  instead  of  hoarding  them  on  earth, 
does  not  suppose  idleness,  or  carelessness,  or  extrava- 
gance ;  but  still  requires  industry,  and  economy,  and  care, 
that  we  may  give  pecuniary  aid  to  him  that  needeth,  when 
he  is  sick  or  in  prison ;  in  helpless  childhood  or  in 
feeble  old  age  ;  or  that  we  may  instruct  those  that  are 
ignorant  of  the  blessed  Gospel.  We  should  be  industrious, 
that  we  may  contribute  to  the  general  good  during  our 
sojourn  here.  We  should  give  to  the  really  poor,  (but 
not  foster  idleness  and  vice,)  and  we  should  teach  the  un- 
willingly ignorant,  and  in  this  way  lend  to  and  serve  the 
Lord;  ever  remembering,  that  all  things  come  of  him, 
both  riches  and  honour,  and  also  talent  and  strength  ;  and 
it  is  of  his  own  that  we  give  to  him : — As  the  Jewish  Com- 
mentators rendered  the  prayer  of  our  text,  "  We  only  re- 
turn to  Thee  what  thine  own  hand  hath  blessed  us  withal.'* 
And  as  the  ancient  Christians  said,  at  the  place  of  present- 
ing offerings,  (ra  o-a  airo  twv  crwy)  Ours  is  a  gift  of  "  Thine 
oivn  thitigs,  from  thine  mvn  people .' ' 

Now,  my  brethren,  since  our  sojourn  on  earth  shall 
soon  terminate,  and  its  termination  is  not  annihilation,  or 
the  destruction  of  our  being; :  but  a  removal  to  another  and 
an  eternal  state,  either  happy  or  unhappy,  according  to 
our  spiritual  character  and  behaviour  in  the  present  life,  it 
follows  that  a  due  anxiety  and  effort  to  avoid  the  unhappy 
eternity,  and  attain  the  blissful  one,  is  the  greatest  and 
most  reasonable  concern  of  every  human  being.  Oh  let 
not  Satan  darken  your  minds,  my  fellow  sinners,  on  this 
great  question !  He  may  display  to  you  all  the  kingdoms 
of  the  world,  and  the  glory  and  the  pomp  of  them ;  or 
fascinate  your  imaginations  with  voluptuous  dreanjs  of 
pleasure  and  delight,  or  urge  you  on  to  the  pursuits  of  a 
never-satiated  avarice,  with  anticipations  of  the  indepen- 


ON  MAN'S  RESIDENCE  IN  THE  WORLD.         327 

dence,  and  comfort,  and  security  of  fortune  and  affluence, 
aiming  all  the  time  to  make  you  forget  or  neglect  the 
coming  eternity.  But,  oh  fools  that  we  are,  and  slow  of 
heart  to  believe  the  truth.  We  are  but  sojourners  here, 
and  have  no  right  to  stay,  no  real  property  in  the  goods 
we  accumulate ;  we  build  houses  for  others  to  inhabit,  we 
hoard  riches  for  others  to  squander,  we  enlarge  our  barns 
and  stock  them  with  supplies  for  many  years,  (every  one 
to  the  extent  that  he  can,)  and  after  wearisome  days  and 
nights  of  misplaced  toil,  ere  we  have  sat  down  to  enjoy, 
the  rightful  owner,  having  warned  and  exercised  long 
patience  with  us,  bids  us  at  once  remove.  Preparation  for 
eternity  was,  at  the  commencement  of  our  course,  enjoined 
upon  us ;  we  despised  the  commandment,  and  neglected 
the  admonition,  and  now  further  respite  is  impossible. 
Thus  are  the  men  of  ambition,  of  sensuality,  and  of  avarice, 
driven  away  in  their  wickedness.  Oh  that  every  individual 
who  now  hears  me,  of  every  age  and  of  every  condition, 
children  and  servants,  and  young  and  aged,  and  poor  and 
rich,  would,  as  in  the  sight  of  God,  look  solemnly  and 
distinctly  at  a  coming  eternity,  so  as  to  retain  throughout 
this  year,  and  the  rest  of  life,  vivid  and  uniformly  abiding 
impressions  of  its  infinitely  important  concernments ; — then 
should  we  see  a  rational  and  devout  preparation  for  it.  I 
alarm  you  not  with  declamation  about  sudden  and  unex- 
pected death,  events,  however,  very  common  ;  but  I  would 
fix  your  attention  on  its  shadow-like,  sloiv  and  noiseless, 
and  certain  and  inevitable  approach, 

"  Every  beating  pulse  you  tell 
Leaves  but  the  number  less." 

What  earthly  power  can  arrest  the  sun  in  his  course,  or 
stay  the  dial  gnomon's  shadow,  as  it  silently  and  imper- 
cetibly  moves  ?  None  !  and  equally  powerless  are  all 
human  efforts  to  protract  man's  sojourn  on  earth,  beyond 
the  period  of  God's  good  pleasure. 

Prepare  then,  oh  sojourner !  to  quit  at  thy  Lord's 
bidding !  Prepare  then,  oh  thou  moral  criminal,  to  meet 
thy  Judge  !     Prepare,  oh  Christian,  to  meet  thy  Saviour ! 


328  DISCOURSE   XXIV. 

Under  these  various  circumstances  ye  know  what  prepara- 
tion is  requisite.  It  is  not  so  necessary  on  this  occasion, 
^  I  imagine,  to  teach  you  what  is  right,  as  to  stir  you  up  to 
do  it.  Hast  thou  heretofore  forgotten  God,  and  Uved  with- 
out Christ?  Repent  and  be  converted.  Didst  thou  once 
ascend  the  mount  of  faith  and  hope,  and  hast  now  shdden 
back  to  a  lower  state  of  heavenly  aspiration?  to  thee  also 
would  I  say.  Repent,  and  do  thy  first  works. 

When  we  look  within  our  own  breasts,  and  around  us 
in  the  world,  how  lamentably  prevalent  is  a  worldly  spirit ! 
One  periodical  religious  pamphlet  of  the  high  church 
(Christian  Remembrancer)  for  the  last  month,  has  indeed 
complained  that  "  a  religious  ferment"  is  rather  too  much 
gone  forth  among  the  people  ;  but,  alas,  how  still  is  this 
fermentation,  compared  with  the  fermentation  of  worldly 
aggraiidizement !  I  push  not  the  doctrine  of  our  text  to 
any  extravagant  and  impracticable  degree,  but  only  ask, 
for  such  a  course  of  acting  and  thinking,  as  common  sense 
requires,  from  the  facts  laid  down  and  proved  every  day, 
by  ocular  demonstration,  viz.  that  here  on  earth  there  is 
none  abiding;  and  added  to  that,  an  eternal  existence,  a 
heaven  of  happiness,  or  a  hell  of  misery,  lie  before  us. 
We  must  come  to  an  honest  application  of  our  Christian 
principles,  if  we  would  live  as  it  becomes  the  Gospel.* 

*  Oh  what  lamentable  ignorance,  misbelief,  forgetfulness  of  God,  and 
fear  of  man,  must  exist  in  the  many  unhappy  cases  of  suicide  that  take 
place,  in  every  part  of  the  world,  and  not  least  in  this  highly  enlightened 
country.  Shame,  and  revenge,  and  peevish  discontent,  have  more  in- 
fluence than  the  natural  fear  of  death,  and  than  the  fear  of  God,  with 
persons  of  all  ranks,  of  either  sex,  and  of  all  ages.  Some  at  the  outset 
of  their  sojourn,  and  others  when  it  must  be  near  its  close,  impiously 
and  presumptuously  hurry  themselves  into  eternity,  instead  of  waiting 
the  dismissal  of  their  rightful  Sovereign.  God  grant  that  a  better  under- 
standing of  man's  condition  and  duty,  may  every  day  increase,  and  so 
prevent  such  melancholy  occurrences.  And  would  to  God  that  human 
governments  would  cease  to  be  so  lavish  of  men's  lives  for  crimes  which 
concern  only  property.  Ah,  how  seemingly  hypocritical,  for  our  legis- 
lators to  pray  God  to  have  mercy  on  those  to  whom  their  laws,  in 
pecuniary  matters,  will  shew  no  mercy.  What  a  contradiction  between 
such  doings  and  the  Lord's  prayer,  "  Forgive  us,  as  we  forgive."  Holy 
Scripture,  indeed,  commands  that    "  He  who  sheddeth  man's  blood,  by 


ON  MAN'S  RESIDENCE  IN  THE  WORLD.        329 

Finally,  ye  who  have  believed  in  Jesus,  remember  that 
he  has  gone  to  prepare  mansions  for  you  in  his  Father's 
house.  Oh  repine  not  at  the  afflictions  which  ye  may  be 
called  to  endure  in  this  land,  wherein  ye  are  strangers  and 
pilgrims.  Be  not  impatient ;  be  not  like  the  Budhist  of 
China,  and  the  pleasure-sated,  wearied,  profligate  of 
Europe,  to  call  your  existence  a  curse.  Rather  up  and 
be  active  to  do  all  the  good  possible  here.  Opportunities 
to  do  and  to  suffer  for  Jesus,  will  sooii  be  over.  Work 
therefore  while  it  is  day,  and  rejoice  in  hope  of  the  glory 
of  God,  when  ye  shall  attain  to  your  eternal  abode  in 
heaven. 

"  O  God  of  Bethel !  by  whose  hand 

Thy  people  still  are  fed ; 
Who  through  this  weary  pilgrimage 

Hast  all  our  fathers  fed  ; 
Our  vows,  our  pray'rs  we  now  present 

Before  thy  throne  of  grace : 
God  of  our  fathers !  be  the  God 

Of  their  succeeding  race. 

Thro'  each  perplexing  path  of  life 

Our  wand'ring  footsteps  guide  ; 
Give  us  each  day  our  daily  bread, 

And  raiment  fit  provide. 
O  spread  tliy  cov'ring  wings  around, 

Till  all  our  wand'rings  cease, 
And  at  our  Father's  lov'd  abode 

Our  souls  arrive  in  peace. 

Such  blessings  from  thy  gracious  hand 

Our  humble  pray'rs  implore; 
And  thou  shalt  be  our  chosen  God, 

And  portion  evermore." 

man  shall  his  blood  be  shed."  But  beyond  this  we  doubt  the  right 
of  any  earthly  power  to  shorten  man's  sojourn  on  earth,  or  to  remove 
a  fellow  creature  into  eternity  before  the  Sovereign  Lord  himself  shall 
be  pleased  to  do  it. 


DISCOURSE    XXV. 


DELIVERED    IN    1806,    BEFORE    GOING   TO    CHINA, 


The  Manuscript  was  preserved  hy  an  Old  Friend. — The  place  ivhere 
this  Discourse  was  preached,  like  many  other  occurrences  of  that 
period,  has  totally  escaped  from  the  memory  of  the  writer. 


SOURCES    OF   CONSOLATION   TO    THE 
BELIEVER. 


John  xiv.  1 — 3. 

"  Let  not  your  heart  he  troubled :  ye  believe  in  God,  believe  also 
in  me.  In  my  Father's  house  are  many  mansions :  if  it  were 
not  60,  I  would  have  told  you.  I  go  to  prepare  a  place  for  you. 
And  if  I  go  and  prepare  a  place  for  you,  I  ivill  come  again, 
and  receive  yon  unto  myself ;  that  where  I  am,  there  ye  may  be 
also." 

At  is  my  desire  this  day,  my  brethren,  to  bring  to  your 
recollection  some  of  the  consolations  of  the  Gospel.  I 
have  chosen,  as  the  foundation  of  my  discourse,  a  portion 
of  our  Lord's  consolatory  address  to  his  disciples,  ere  he 
left  the  world  and  went  to  the  Father. 

We  are  all  by  nature  children  of  wrath,  and  we  do  well 
to  recollect  it — the  depraved  children  of  our  apostate  first 
parents,  and  as  such,  exposed  to  the  deserved  punishment 
of  the  Great  and  Righteous  Supreme. 

Such  being  our  condition,  it  is  a  great  mercy  that  the  vials 
of  wrath  are  not,  ere  now,  poured  out  upon  us.  Thanks  be 
to  God  for  our  respite  from  punishment !  But,  Christians, 
our  state  is  not  merely  a  state  of  respite  from  punishment. 
No :  through  Jesus  Christ  our  Lord,  we  have  received  the 


CONSOLATION  TO  BELIEVERS.  331 

atonement — have  passed  from  death  to  life.  But  yet  we 
are  not  delivered  from  temporal  evils.  Our  God  has  wisely 
and  graciously  appointed  to  every  one  his  period  of  resi- 
dence in  this  state  of  trial.  Ye  are  exposed  to  outward 
afflictions  and  various  troubles,  in  common  with  other 
men  ;  but,  in  the  midst  of  these,  we  can  address  to  you, 
what  we  cannot  address  to  them — in  the  words  of  our  Lord 
Jesus,  we  say,  "  Let  not  your  heart  be  troubled  :  ye  be- 
lieve in  God,  believe  also  in  me.  In  my  Father's  house  are 
many  mansions  :  if  it  were  not  so,  I  would  have  told  you. 
I  go  to  prepare  a  place  for  you ;  and  if  I  go  and  prepare  a 
place  for  you,  I  will  come  again,  and  receive  you  to  myself; 
that  where  I  am,  there  ye  may  be  also." 

You  are  familiar  with  the  occasion  on  which  these 
words  were  spoken  ;  and  we  shall  not  occupy  your  time  in 
going  over  it,  but  shall,  with  humility,  examine  for  your 
comfort  the  sources  of  consolation  which  our  Lord  here 
suggests  to  his  disconsolate  disciples,  and  which  are  cal- 
culated to  bear  up  your  minds  under  any  trial,  and  make 
you,  through  the  whole  of  life,  happy  Christians. 

The  sources  of  consolation  which  our  Lord  suggests, 
are  these  five.  Confidence  in  himself — Mansions  in  his 
Father's  house — His  presence  there  now — His  second 
coming — and,  our  everlastino-  abode  with  him. 

The  Lord  grant  that  your  souls  may  be  edified  and  com- 
forted, whilst  I  speak,  and  you  muse,  on  our  dear  Re- 
deemer's words. 

First,  then,  have  confidence  in  Christ  Jesus.  "  Let 
not  your  heart  be  troubled,"  said  he,  "  ye  believe  in  God, 
believe  also  in  me."  You  believe  in  God  who  laid  the 
foundation  of  the  earth,  who  stretched  abroad  the  heavens, 
who  holdeth  the  sea  in  the  hollow  of  his  hand,  and  who 
taketh  up  the  isles  as  a  very  little  thing ;  whose  arm  is 
omnipotent,  whose  understanding  is  infinite,  who  is  the 
governor  among  the  nations  ; — believe  also  in  me.  Believe 
what  I  have  said  concerning  myself,  what  the  Father  has 
testified  concerning  me,  and  what  the  works  that  I  do  bear 
witness  of.  I  told  you  that  I  came  forth  from  God.  The 
Father  testified,  saying,  *'  This  is  my  beloved  Son,  in  whom 


332  DISCOURSE   XXV. 

I  am  well  pleased,  hear  ye  him."     And  if  ye  believe  not 
these,  believe  my  works. 

My  Christian  brethren,  tell  me,  can  ye  gather  consola- 
tion from  a  belief  in  God,  simply  considered,  when  you 
remember  your  own  sinfulness  I  wish  you  not  to  form 
frightful  ideas  of  God,  or  in  your  imaginations  to  make  him 
a  cruel  tyrant.  But  say,  when  you  form  the  most  lovely 
ideas  of  God,  (which  are  the  true  ones,)  and  when  you 
keep  in  sight  your  own  wickedness  and  impurity,  say  if  ye 
can  gather  consolation.  It  is  impossible.  Unless  you  rob 
God  of  his  perfections,  and  make  him  like  yourselves,  it  is 
impossible  !  The  highest  that  we  can  obtain  will  be  a  pain- 
ful uncertainty.  It  will  only  be,  at  its  highest,  a  peradven- 
ture — who  can  tell  but  what  God  may  have  mercy  and 
spare  us.  Yours  is  not  a  painful  uncertainty,  if  you  be- 
lieve in  Jesus  Christ  as  Mediator  betwixt  God  and  man. 
When  conscience  told  thee  the  truth,  my  brother,  that 
God  was  incensed  a^z-ainst  thee,  that  everlasting^  destruction 
awaited  thee — what  couldst  thou  have  done  ?  what  could 
have  eased  thy  troubled  breast,  hadst  thou  not  discovered, 
hadst  thou  not  believed  that  Jesus  was  a  daysman  betwixt 
thee  and  offended  Deity  ?  Is  it  not  the  faith  of  this  that 
now  restores  peace  to  thy  conscience  when  troubled  by 
sin?  Cherish  the  belief.  Dwell  with  delight  upon  the 
person,  the  work,  the  relations,  and  the  fulness  of  Jesus. 

And  who  is  Jesus  ?  Is  he  a  great  and  good  man  ? 
He  is  more  than  man — he  is  more  than  angel — he  is  more 
than  super-angeiic  spirit — he  is  the  Son  of  God.  When 
the  Father  bringeth  his  first  begotten  into  the  world,  he 
saith,  "  Let  all  the  angels  of  God  worship  him."  He 
maketh  his  angels  ministers,  and  his  spirits  a  flaming  fire ; 
but  to  the  Son  he  saith,  Thy  throne,  O  God,  is  for  ever 
and  ever  ;  a  sceptre  of  righteousness  is  the  sceptre  of  thy 
kingdom  :  of  old  hast  thou  laid  the  foundation  of  the 
earth,  and  the  heavens  are  the  work  of  thy  hands.  Jesus 
is  over  all,  God  blessed  for  ever. 

And  what  has  Jesus  done? — What  has  Jesus  done! 
Though  he  was  in  the  form  of  God,  and  thought  it  not 
robbery  to  be  equal  with  God,  yet  for  us  he  humbled  him- 


CONSOLATION  TO  BELIEVERS.  333 

self :  took  upon  him  the  form  of  a  servant,  and  was  made 
in  the  hkeness  of  sinful  flesh,  and  became  obedient  to 
death,  even  the  death  of  the  cross.  He  cheerfully  gave 
himself  a  sacrifice  for  us.  He  was  made  a  curse  for  us, 
that  he  might  redeem  us  from  the  curse  of  the  law.  He 
bore  for  us  what  was  equivalent  to  everlasting  perdition. 

I  have  not  mentioned  that  he  revealed  to  men  fully  the 
law  of  God — that  he  brought  life  and  immortality  to  light; 
for  my  mind  was  led  away  to  the  great  work  of  making 
atonement  for  our  trangressions.  For  what  would  it  have 
availed  to  have  made  known  to  us  the  law  of  God,  if  it 
only  showed  to  us  more  clearly  our  crimes  and  our  guilt  ? 
What  would  the  knowledge  of  immortality  have  availed,  if 
we  were  to  have  been  immortally  miserable?  But  Jesus 
died  that  we  might  live.  And  what  are  his  relations  to  us  ? 
He  is  our  Surety;  he  is  our  Shepherd  to  feed  us,  and  to  lead 
and  guide  us  ;  he  is  our  elder  Brother  ;  by  faith  in  him,  we 
are  received  into  the  family  of  God :  Yea,  we  are  bone 
of  his  bone,  and  flesh  of  his  flesh. 

And  what  is  his  fulness?  His  fulness  is  inexhaustible. 
In  him  there  is  a  fulness  of  power,  of  wisdom,  of  good- 
ness, of  grace,  but  I  enumerate  them  not ;  the  Book  of 
Inspiration  has  said  more  than  the  mind  of  man  can  con- 
ceive of  his  fulness  ;  for  in  him  dwelleth  all  the  fulness  of 
the  Godhead  bodily. 

Wherefore  consider,  my  Christian  brother,  the  relations 
in  which  Jesus  stands  to  thy  soul.  Who  he  is,  what  he 
has  done,  and  the  fulness  that  is  treasured  up  in  him.  I 
say,  consider  it,  and  believe  it,  and  say  if  there  be  reason 
for  your  heart  to  be  troubled. 

Is  there  not  in  the  faith  of  Jesus  enough  to  raise  our 
minds  far  above,  as  far  as  the  heavens  are  above  the  earth, 
and  to  make  us  move  as  undisturbed  as  the  celestial  orbs 
amidst  all  the  convulsions  that  rend  the  solid  world.  Let 
us  pass  on  to  the 

Second  thought  that  is  suggested  for  our  consolations. 
Our  Saviour  says,  In  my  Father's  house  are  many  man- 
sions. I  wish  you,  my  brethren,  to  realize  what  is  your 
state  whilst  in  this  world,  viz.  That  of  strangers  and  pil- 


334  DISCOURSE   XXV. 

grims.      I    wish    you    to   look    forward,  and    to    gather 
your  consolations  from  your  future  prospects.     But  look 
not  to  any  thing  on  this  side  the  grave.     Lift  up  the  eye  of 
faith,  and  look  beyond  the  gloomy  vale,  and  tell  me  if  you 
do  not  perceive  the  heavenly  palaces.     It  is  the  new  Jeru- 
salem, it  is  the  temple  of  our  God,  it  is  our  Father's  house. 
Yes,  our  Fathers  house!   We  claim  God  as  our  Father, 
and  he  is  not  ashamed  to  call  us  children,  seeing  he  hath 
prepared  for  us  a  city  and  dwellings  that  are  worthy  of 
himself.     Our  present  dwellings,  my  brethren,  are  in  the 
dust ;  we  are  the  inhabitants  of  our  earthly  house.     We 
meditate,  sometimes,   with  considerable  anxiety,    the   day 
when  these  bodies  shall  be  assimilated  to  the  clods  of  the 
valley.     From  time  to  time  we  are  called   to  lament  the 
ruined  fabric  of  our  near  and  dear  relatives.     But  why, 
my  brethren  1  why  should  we  look  forward  with  anxiety  to 
our  own  dissolution,  or  mourn  the  dissolution  of  the  earthly 
dwelling  of  our  friends  in  Jesus?    We  know  that  when  this 
earthly  house  of  our  tabernacle  is  dissolved,  there  is  a  build- 
ing of  God,  an  house  not  made  with  hands,  eternal  in  the 
heavens.     Reflect  on  its  properties.     It  is  a  building  of 
God,  from  which  he  has  excluded  sin  and  the  curse,  which 
effected  the  ruin  of  the  house  we  now  inhabit.     It  is  not 
made  with  hands,  an  expression  that  denotes  its  excellence, 
as  being  far  above  the  power  of  the   cre-iture.     Let  the 
most  skilful  workman   select   the  choicest    materials,    tlie 
most  delightful  situation,  and  give  to  his  building  all  .the 
charms  that  nature  or  art  can   furnish,  or  fancy   herself 
could  ever  paint,  thou,  my  Christian  brother,  hast  a  man- 
sion that  infinitely  excels  in  thy  Father's  house,  and  unlike 
the  mansions  built  by  feeble  man,  it  is  eternal.     Where 
now  are  the  temples  and  cities  that  once  boasted  immor- 
tality ?     Where  is  ancient  Nineveh  ?     Babylon  the  great, 
is  fallen,  is  fallen  !     Where  is  golden  Thebes,  her  ivory 
palace,  her  hundred  gates?  they  are  buried  in  their  own 
ruins,  and  not  only  so,  sed  etiam  perire  ruincE,  but  even 
their  very  ruins  perish.     We  have  heard  their  names,  but 
can  with  difficulty  ascertain  the  spot  where  they   stood. 
But  why  do  1  mention  these,  though  the  wonder  of  the 


CONSOLATION  TO  BELIEVERS.  335 

world  and  the  pride  of  nations  ;  for  the  \Aorld  itself  shall 
pass  away,  and  no  place  be  found  for  it.  Nature  herself 
shall  yield  her  dying  groans,  and  all  the  things  that  are 
therein  shall  be  burnt  up  ;  but  the  abodes  of  the  Redeemed 
of  the  Lord  are  eternal  in  the  heavens. 

But  say  you,  what  assurance  have  we  of  these  things? 
If  it  had  not  been  so,  said  Jesus,  who  is  the  true  and  faith- 
ful witness,  I  would  have  told  you. — And  what  security 
have  we  of  entering  into  those  blessed  mansions?  This 
leads  us  to  the 

Third  source  of  consolation  which  we  mentioned,  viz. 
our  Lord's  presence  there  now.  He  is  our  foreruimer,  and 
has  for  us  entered  into  the  possession  of  the  heavenly  in- 
heritance. It  is  our  Lord's  design  to  bring  many  sons  to 
glory.  As  our  surety,  he  has  put  himself  in  our  stead  and 
borne  our  sins,  that  he  might  ransom  us  from  hell ;  and  by 
his  resurrection  and  ascension  to  gloi-y  he  prepares  the  way 
for  all  his  followers.  There  would  be  no  admission  there 
but  for  Jesus.  Say  not,  but  will  Jesus  remember  the  low 
estate  of  his  servants  ?  O  when  shall  we  cease  to  doubt  of 
the  love  of  Jesus !  How  much  proof  do  you  ask  of  his 
most  ardent  affection  ?  Did  he  leave  the  bosom  of  his 
father — for  us  give  himself  to  shame  and  spitting — to 
scourging  and  crucifixion ;  and  can  we  imagine  that  he 
now  forgets  us? — No,  no.  Christians,  you  are  engraven 
on  the  palms  of  his  hands, — you  are  ever  before  him. 
Honour  the  Lord  by  leaning  much  upon  him,  expecting 
much  from  him.  Realize  then,  my  Christian  brethren, 
your  interest  in  Jesus ;  realize  the  work  in  which  he  is  en- 
gaged for  you,  worthless  creatures ;  and  the  believing  con- 
sideration of  it  will  dispel  every  gloom,  and  afford  a  most 
powerful  argument  for  the  exhortation — '^  Let  not  your 
heart  be  troubled." 

But  will  Jesus  return  when  those  mansions  are  pre- 
pared ?  Yes ;  the  words  of  our  Lord  are,  "  I  will  come 
again  ;"  and  this  is  the 

Fourth  source  of  consolation  which  we  mention — our 
Lord's  second  coming.  Now  in  his  absence  he  has  sent 
the  Holy  Spirit,  the  Comforter,  to  abide  with  us. — You 


336  DISCOURSE   XXV. 

feel,  I  trust,  though  you  cannot  explain,  his  happy  influ- 
ences ;  but  still  you  look  forward,  and  hasten  to  the  coming 
of  the  day  of  our  Lord  Jesus  Christ.  When  he  will  come 
he  has  not  told  us;  but  he  says,  "  Lo!  I  come  quickly." 
— He  will  come  at  the  hour  of  our  death,  previous  to 
which  the  time  may  be  but  very  short.  I  do  not  mention 
five,  or  ten,  or  twenty  years,  which  will  most  assuredly  bring 
many  of  us  to  death  and  to  the  house  appointed  for  all 
living; — but  I  mention  a  hundred  years,  which  will  bring  us 
all  to  death,  and  introduce  us  to  our  Lord. 

But  we  stop  not  here :  direct  your  prospect  onward 
still  to  the  great  and  notable  day  of  the  Lord,  when  he  shall 
come  in  flaming  fire  in  his  glory — in  the  glory  of  the 
Father  and  all  the  holy  angels  with  him;  and  by  his  all- 
creating  voice,  that  spoke  the  universe  into  existence,  shall 
rouse  thy  dust  from  the  slumbers  of  death,  and  transform 
thy  body;  and  in  the  audience  of  an  assembled  world  shall 
bid  thee  welcome  to  his  Father's  house,  and  to  those  man- 
sions which  were  prepared  for  thee  from  the  foundation  of 
the  world. 

But  are  we  sure  that  Jesus  will  come  again  ?  where  is 
the  promise  of  his  coming  ?  for  since  the  fathers  slept,  all 
things  continued  as  they  were.  My  young  brother,  suffer 
not  Satan  to  whisper  into  thine  ear  such  an  insinuation. 
The  Lord  is  not  slack  concerning  his  promise,  as  some 
men  count  slackness,  but  is  long-suffering  to  usward,  not 
willing  that  any  should  perish,  but  that  all  should  come  to 
repentance.  Know  ye  not  that  a  thousand  years  are  with 
the  Lord  as  one  day,  and  one  day  is  as  a  thousand  years  ? 
You  have  seen  the  promises  of  Jesus  fulfilled  in  other 
instances,  and  these  furnish  a  rational  evidence  that  this 
also  shall  be  fulfilled  in  its  time.  But  what  shall  succeed 
my  Lord's  coming  ?  shall  I  see  him  whom  my  soul  loveth 
for  a  short  time,  and  again  be  separated  from  him?  No;— 
he  will  receive  us  to  himself,  that  where  he  is,  there  we 
may  be  also ;  we  shall  be  ever  with  the  Lord.  And 
this  is  the 

Fifth  and  last  source  of  consolation  offered  in  our 
text. 


CONSOLATION  TO  BELIEVERS.  337 

In  this  distant  land  we  for  a  short  time  ascend  the 
mount  to  converse  with  God  in  his  ordinances,  as  I  trust 
ye  this  day  did  in  a  pecuhar  manner  at  his  holy  table ;  but 
soon  we  must  again  descend  into  the  world,  and  engage  in 
its  cares  and  pursuits.  But  when  we  have  seen  the  temple 
of  God  above,  and  entered  into  the  possession  of  those 
mansions  in  our  Father's  house,  we  shall  go  no  more  out. 
Jesus  says,  "  Father,  I  will  that  those  whom  thou  hast 
given  me  may  be  with  me  where  I  am,  that  they  may 
behold  my  glory."  We  behold  his  glory  now,  but  it  is 
through  a  glass  darkly ;  whereas  then  we  shall  see  him 
face  to  face,  and  know  even  as  also  we  are  known.  The 
object  will  be  the  same,  but  the  perceptive  faculty  will  be 
infinitely  improved,  and  with  steady  eye  we  shall  behold 
the  glories  of  God  and  of  the  Lamb ;  enlarged  discoveries 
of  the  love  and  grace  of  God  in  the  person  of  the  Son; 
which  have  been  gradually  unfolded  to  us,  and  exercised  on 
our  behalf  to  the  day  of  our  admission  into  glory,  will  fill 
our  astonished  souls  with  gratitude  ineffable,  and  our 
tongues  with  never-ceasing  praises.  O  with  what  delight 
shall  we  "  sit  on  every  heavenly  hill,"  and  talk  of  our 
Saviour's  love  to  us,  poor  sinful  mortals.  The  only  matter 
of  debate  will  be,  who  owes  most  to  sovereign  grace. 
With  joy  unfelt  by  angels,  we  shall  join  the  ransomed 
millions  round  the  throne,  and  sing  the  hymn  of  endless 
praise  to  Him  who  loved  us  and  washed  us  from  our  sins 
in  his  blood,  and  made  us  kings  and  priests  to  God.  O 
thrice  happy  state  of  all  who  believe  in  Jesus  Christ !  all 
the  perfections  of  God  are  on  your  side  ;  on  the  dissolution 
of  the  body  there  are  mansions  in  heaven  to  receive  you — 
Jesus  is  now  preparing  for  your  reception — Jesus  will 
come  and  receive  you  to  himself,  that  where  he  is,  there 
shall  you  be  also,  and  be  ever  with  the  Lord.  Amen ! 
So  let  it  be  !     The  Saviour  says, 

Let  not  your  heart  with  anxious  thought 

Be  troubled  or  dismay'd, 
But  trust  in  Providence  divine, 

Atid  trust  my  gracious  aid. 


338  DISCOURSE   XXV. 

I  to  my  Father's  house  return, 
There  numerous  mansions  stand, 

And  glory  manifold  abounds 
Thro'  all  the  happy  land. 

I  go  your  entrance  to  secure 
And  your  abode  prepare ; 

Regions  unknown  are  safe  to  you 
When  I,  your  friend,  am  there. 

Thence  will  I  come  when  ages  close, 
To  take  you  home  with  me  : 

There  shall  we  meet  to  part  no  more. 
And  still  together  be. 


DISCOURSE    XXVI. 

DELIVEKEB    AT    THE    REV.    J.    CLAYTON,    JUNIOR'S,    CIIAPEI..    1  EU.   26,    1826. 
^ 


THE  POWER  OF  CHRIST  RESTING  ON  HIS  PEOPLE 
AND  SERVANTS,  THE  ONLY  TRUE  CAUSE  OF  GLO- 
RYING. 


2  Cor.  xii.  9. 

"  Most  gladly  therefore  will  I  rather  glory  in  my  infirmities,  that 
the  power  of  Christ  may  rest  upon  me." 

XT  is  recorded  of  the  Apostle  Paul,  (I  determine  not  how 
truly,)  that  he  was  of  low  stature,  crooked  and  bald  ;  some 
add  that  he  had  an  impediment  in  his  speech,  that  his 
voice  was  shrill  and  unpleasant,  and  his  delivery  ungrace- 
ful." (Scott,  in  loco.)  He  himself  tells  us,  in  a  paragraph 
of  his  second  epistle  to  the  Corinthians,  that  his  enemies 
represented  his  letters  as  indeed  weighty  and  powerful ; 
but  his  bodily  presence  as  weak,  and  his  speech  contemp- 
tible. This  accusation  was  probably  exaggerated,  but  still, 
had  he  been  a  man  of  commanding  appearance,  and  had 
he  excelled  in  the  eloquence  of  the  day,  they  would  not 
have  brought  against  him  such  an  accusation. 

The  infirtnitj/ which  he  calls  a  "thorn  in  the  flesh," 
and  "  a  messenger  of  Satan  sent  to  buffet  him,"  some 
have  considered  to  arise  from  his  "personal  defects,  of 
which  he  was  conscious,  and  which  gave  his  enemies, 
especially  the  false  apostles,  a  colour  of  reviling  and  derid- 

z  2 


340  DISCOURSE   XXVL 

ing  him."  But  it  cannot  be  supposed,  without  apparent 
absurdity,  that  St.  Paul  would  pray  for  the  removal  of 
bodily  defects,  which  could  not  be  brought  about  without 
a  miraculous  mterposition  of  Almighty  power.  Beside,  his 
bodily  defects  of  low  stature,  and  so  forth,  had  been  with 
him  through  life ;  they  were  not  given  or  sent  at  any  par- 
ticular period,  nor  could  they  be  removed. 

The  Apostle,  by  employing  figurative  language  on  the 
subject  of  the  infirmity,  which  occasioned  him  so  much 
uneasiness,  has  cast  a  veil  over  it,  which  no  industry  of 
commentators  or  otliers  has  ever  been  able  to  remove. 
Nor  is  it  at  all  of  consequence  to  the  complete  understand- 
ing of  the  Apostle's  reasoning.  The  circumstances  of  the 
case  are  these  :  St.  Paul  had  been  highly  favoured,  and 
treated  as  a  man  greatly  beloved  in  the  heavenly  world. 
Jesus  had  in  a  special  and  unexampled  manner  appeared  to 
him  in  the  glory  of  his  exalted  human  nature,  witb  an 
effulgence  exceeding  that  of  the  sun  shining  in  its  strength ; 
and  he  was,  at  a  subsequent  period,  "caught  up  to  the  third 
heaven,"  to  the  paradise  of  God,  where  he  was  blessed  with 
visions  and  revelations  of  the  Lord ;  and  "  heard  unspeak- 
able words,"  which  it  is  not  possible  for  a  man  to  utter,  in 
the  language  of  mortals. 

But  St.  Paul  had  still  to  reside  a  little  longer  on  earth 
among  his  fellow-men,  and  was  liable,  as  other  men  are, 
to  be  unduly  elated  by  the  privileges  conferred  upon  him; 
to  prevent  which  it  pleased  God  his  Saviour  to  permit  him 
to  be  assaulted  by  the  enemy  of  man,  in  the  form  of  some 
temptation  or  infirmity,  calculated  to  humble  him  in  his 
own  estimation,  a'  d  perhaps  also  to  lower  him  in  the 
esteem  of  others. 

To  have  this  "  thorn,"  which  galled  and  annoyed  him, 
removed,  he  was  very  anxious,  and  besought  the  Lord 
thrice,  that  it  might  depart  from  him.  But  his  prayer 
was  not  granted :  what  he  desired  was  not  conceded. 
Instead  of  removing  his  infirmity,  the  Lord  said  unto  him, 
*^ My  grace  is  sufficient  for  thee;  for  my  strength  is  made 
perfect  in  weakness."  Paul  was  satisfied,  and  formed  the 
resolution,  contained    in   the  words  of  our   text — "  Most 


CHRIST  THE  TRUE  CAUSE  OF  GLORYING.        341 

gladly,  therefore,  will  I  rather  glory  in  my  injirmities,  that 
the  poiver  of  Christ  may  rest  upon  me." 

You  perceive  St.  Paul  prayed  to  a  person  he  styles 
the  Lord ;  that  ^ame  Z/on/ replied  to  his  prayer;  and  the 
Lord  who  was  prayed  to,  and  answered,  was  the  Lord 
Christ.  The  Lord  said,  "  My  grace"  shall  be  with  thee, 
and  *'  my  strength"  shall  support  thee ;  and  these  the 
Apostle  calls  the  "  Poiver  of  Christ."  Christ  Jesus  is 
therefore  the  object  of  prayer,  and  consequently  truly  God. 
By  this  power  resting  upon  him  must  be  understood  its 
being  always  present  with  him,  to  assist  and  sustain  him  in 
the  time  of  need. 

Having  thus  briefly  traced  the  occasion  and  import  of 
the  words  of  our  text,  I  shall  deduce  from  them  a  few 
practical  inferences.     And, 

First,  Infirmities,  temptations,  and  anxieties,  have  been 
the  lot  of  the  most  eminent  servants  of  God ;  of  inspired 
Apostles,  as  well  as  of  ordinary  ministers  and  private 
Christians ;  for  so  general,  in  all  places,  and  in  every  age, 
have  been  the  pernicious  effects  of  man's  first  apostacy ; 
it  has  involved  all  mankind.  Although  the  renewing  in- 
fluences of  God's  Holy  Spirit  produce  an  extensively  bene- 
ficial change  upon  the  human  soul,  sanctification  has  still 
to  progress  through  the  whole  of  life,  and  is,  we  believe, 
never  perfected  whilst  man  remains  on  earth.  The  idea 
of  sinless  perfection  whilst  here  below,  is  not  a  doctrine, 
we  apprehend,  according  to  the  Scriptures ;  and  the  idea 
of  entire  rest  on  the  Christian's  part,  or  a  complete  cessa- 
tion of  hostilities  on  the  part  of  Satan,  the  world,  and 
corrupt  nature,  derives  no  proof  either  from  Scripture  or 
experience. 

But  it  would  appear  fr-om  the  promise  made  to  the 
Apostle  Paul,  that  some  conscious  weakness  or  inability 
for  the  performance  of  his  great  and  important  duties,  was 
that  which  depressed  him,  or  caused  him  anxiety.  If  he 
surveyed  the  power  of  spiritual  enemies,  and  the  hostility  of 
earthly  authorities,  with  the  inveterate  prejudices  and  cor- 
rupt usages  which  prevailed  among  the  mass  of  mankind, 
he  might  naturally  desire  to  have  arrayed  on  the  side  of  the 


342  DISCOURSE  XXVI. 

Ciiristian  cause,  more  apparent  sanction  from  Heaven, 
and  a  more  visible  demonstration  of  strength  to  support  its 
interests.  Whether  a  tendency  to  distrust,  to  unbehef, 
and  secret  misgivings  as  to  the  truth  and  final  issue  of 
this  cause,  constituted  "  the  thorn"  which  galled  him  •,  or 
whether  it  was  a  temptation  to  some  corporeal  sin,  to 
which  he  alluded,  we  cannot  tell.  But  all  these,  in  the  ex- 
perience of  eminently  good  men,  have  been,  in  every  age, 
as  "  messengers  of  Satan"  sent  to  buffet  them :  and  God 
has  been  pleased  to  cause  the  facts  to  be  recorded  in 
Holy  Scripture  for  the  consolation  of  those  who  may,  in 
different  ages,  be  similarly  tried. 

I  remark,  secondly,  that  as  St.  Paul  desired  and  prayed 
for  a  complete  deliverance  from  that  infirmity,  temptation, 
or  trial  which  harassed  him;  so  do  most  Christians,  in 
similar  circumstances,  desire  to  be  completely  delivered 
from  temptation :  it  is  a  common  wish,  but  it  does  not 
seem  to  be  a  suitable  or  proper  one ;  and  when  granted,  it 
seldom  proves  a  season  of  soul  prosperity.  Man's  weak 
mind  is  soon  elated.  The  love  of  ease  to  an  undue  degree 
is  inherent  in  depraved  nature.  The  desire  to  attain  a 
supposed  sufficiency  in  self  is  ever  at  work  in  the  human 
mind.  In  the  carnal  mind  it  refers  to  worldly  possessions ; 
and  in  the  spiritual  mind,  it  refers  to  spiritual  gifts.  Hence 
most  men,  instead  of  a  suitable  and  daily  reliance  upon 
Divine  Providence,  labour  and  toil  to  be  rich;  and  are 
discontented,  and  thankless,  and  fretful,  if  they  succeed 
not  in  obtaining  what  they  call  an  independence ;  and 
spiritually  minded  men  are  importunate  to  be  dehvered 
from  temptations  and  trials,  instead  of  pleading  for  divine 
help  to  resist  them,  and  looking  continually  to  the  power 
of  Christ  to  sustain  their  souls  and  give  them  the  victory. 

Men  who,  like  St.  Paul,  are  called  to  difficult  duties, 
are  prone  to  look  too  much  to  self,  and  to  desire  to  be 
made  independent  of  heaven.  Thus,  Moses  and  Jeremiah 
objected  to  undertake  the  duties  assigned  them,  till  each 
received  from  the  Great  Lord  a  severe  rebuke.  If  God  bid 
thee  go  and  speak  to  thy  fellow  creatures,  and  to  deliver 
to  them  a  message  from  him,  why  object  to  do  so  from  thy 


CHRIST  THE  TRUE  CAUSE  OF  GLORYING.        343 

want  of  eloquence :  for  who  made  man's  mouth  ?  Look  to 
the  Almighty  for  help,  and  go  thou  to  perform  his  bidding. 
It  is  not  a  good  spirit  that  induces  a  child,  or  a  servant,  to 
refuse  to  do  what  a  father,  or  a  master  requires,  on  the 
plea  of  inability,  and  the  want  of  sufficient  means.  It 
implies  a  direct  charge  of  a  defect  of  knowledge  or  wisdom 
in  the  person  who  gives  the  command ;  and  also  a  distrust 
of  being  sufficiently  attended  to  and  supported.  And  it 
indicates  a  lack  of  cheerful,  willing  devotedness  in  the 
person  who  receives  the  command.  How  opposite  was  the 
impulse  of  Isaiah's  good  feeling,  when  he  heard  the  ques- 
tion put  by  the  Triune  Jehovah,  "  Who  will  goforws?" 
How  prompt  was  his  answer,  although  but  a  minute  ago 
lamenting  his  unworthiness  !  Being  blessed  by  a  seraphic 
touch,  communicating-  a  purifying  and  ardent  zeal  to  his 
lips,  as  if  inflamed  by  a  living  burning  coal  from  off  God's 
altar,  he  instantly  cried  out,  "  Here  am  I ;  send  me." 

Oh,  my  brethren  this  ready  mind,  this  willing  cheerful 
devotedness,  is  what  we  should  possess  in  all  the  duties 
God  calls  us  to,  whether  in  private  or  in  public ;  whether 
in  the  Ministry  at  home  or  the  Ministry  abroad.  We 
should  possess  a  cheerful  alacrity  to  serve,  and  a  God- 
honouring  confidence  in  His  goodness  and  faithfulness  and 
power. 

For  I  remark,  in  the  third  place,  The  Lord  would  have 
his  people  cherish  a  daily  and  an  hourly  dependance  on 
himself.  It  is  safest  and  best  for  them.  Man  in  his 
original  condition,  when  innocent,  and  stronger  than  he  is 
now  in  his  guilty  and  fallen  estate,  should  still,  as  a  crea- 
ture, have  cherished  a  spirit  of  humble  and  constant  de- 
pendence on  his  Creator.  Or  if  we  consider  that  man  was 
then  entrusted  with  moie  than  he  is  now ;  and  that  from 
the  temptation  of  a  proud  desire  to  be  independent  he 
failed  to  secure  and  preserve  the  innocence  he  possessed  ; 
we  see  the  reason  why  the  restored  spirit  of  man  must 
be  united  to  Jesus ;  and  that  it  is  in  Him  only  the 
strength  of  every  believer  resides.  He  is  the  Head 
of  that  body,   which   is    spiritually   called   the    Church; 


344  DISCOURSE  XXVI. 

the  members  of  which  are  known  certainly  only  to  himself. 
He  is  the  vine,  and  believers  are  the  branches. 

But  can  a  hand  live  when  severed  from  the  body ; 
or  can  it  move  and  act  without  influence  from  the  head? 
Can  a  branch  grow  and  bear  fruit  when  cut  off"  from 
the  vine?  Is  the  dependence  only  annual,  or  is  it  not  daily, 
and  hourly,  and  momentary?  Still  simple  and  obvious 
as  this  truth  is,  there  is  perhaps  no  truth  which,  judging 
by  the  practice  of  God's  people  in  every  age,  they  have 
sooner  disregarded  and  seemingly  forgotten.  In  the  season 
of  weakness  and  in  the  hour  of  adversity,  they  cleave  to 
the  Lord  ;  but  in  the  day  of  supposed  strength,  and  in 
the  time  of  prosperity,  they  forget  him.  They  become,  as 
the  Bible  represents  them,  like  high-fed  animals,  turbulent, 
and  vicious.     "  Jeshurun  waxed  fat  and  kicked." 

I  dare  say,  in  the  history  of  your  own  lives,  there  are 
not  a  few  here  present,  who  can  remember  seasons  in  which 
they  have  been  (like  St.  Paul,  but  with  much  less  reason) 
exalted  above  measure ;  and  who  subsequently  would  ac- 
knowledge that  it  was  good  for  them  that  they  were 
afflicted  and  humbled — it  was  good  for  them  that  they 
were  reminded  of  their  own  weakness,  and  were  made 
to  Cease  from  man ;  to  relinquish  dependence  on  princes, 
or  the  son  of  man,  in  whom  there  is  no  stay.  Ah,  how 
many  have  there  been,  who  have  really  felt,  as  a  celebrated 
cardinal  expressed  himself,  "  Had  I  served  my  God  as 
faithfully  as  I  have  served  my  king,  he  would  not  have 
forsaken  me  in  my  old  age."  In  his  temporal  prosperity, 
he  forgot  his  God,  and  in  his  adversity  he  repented ;  and  it 
may  be  returned  with  acceptance — God  alone  knows. 

But  the  fact  serves  the  purpose  of  our  main  argument, 
that  it  is  good  to  be  afflicted,  and  be  made  to  know  our 
'frailty  and  weakness. 

And  hence  we  observe,  in  the  fourth  place.  Divine 
Wisdom  sees  fit  in  mercy,  to  allow  of  temptations,  trials, 
and  persecutions,  or  infirmities ;  sinless  infirmities,  if  you 
please ;  and  also  temptations  to  sin,  in  thought,  word,  and 
deed.     The  type  of  the  Christian  life,  contained   in  the 


CHRIST  THE  TRt3E  CAUSE  OF  GLORYING.         345 

events  of  God's  chosen  people,  the  posterity  of  Jacob, 
commonly  called  the  children  of  Israel,  represents  very 
fully  the  character  of  real  Christians,  and  the  manner  of 
God's  dealing  with  them.  They  are  not,  from  a  state  of 
bondage,  darkness,  and  sorrow,  at  once  transplanted  into  a 
paradise  of  rest  and  enjoyment ;  but  are  brought  through 
a  dreary  wilderness,  and  to  a  land  good  in  itself,  but,  for 
the  possession  of  every  foot  of  which  they  are  compelled 
to  fight.  Possession  is  the  result  of  danger  and  conflict, 
and  the  death  of  some.  We  must,  my  brethren,  through 
much  tribulation  enter  into  the  kingdom.  My  young  bro- 
ther, who  art  entering  on  the  Christian  course  and  the 
Christian  warfare,  thinkest  thou,  all  at  once,  to  gain  the 
ascendancy  over  thy  evil  propensities?  There  is  not,  my 
brother,  reason,  if  we  judge  by  the  experience  of  those 
who  have  preceded  thee,  to  expect  it.  The  enemy  of  God, 
who  is  still  allowed  an  existence  in  the  universe,  will  not  so 
readily  desist  from  whatever  may  be  in  his  power  to  harm 
thee.  The  influence  of  corrupt  nature,  and  the  effects  of  habit, 
are  not  so  easily  overcome — thy  resolutions  made  to-day  ^ 

and  broken  to-morrow,  do  not  so  readily  attain  a  fixed  and 
determined  character.  There  is  no  period,  my  brother,  on 
this  side  the  grave,  at  which  a  Christian  can  say,  "  My 
warfare  is  accomplished,"  much  less  at  the  beginning  of 
his  career.  This  representation  is,  we  believe,  the  fact ; 
and  being  by  Heaven's  permission,  it  is  therefore  wise  and 
good.  No  doubt  God  could  make  the  earth  bring  forth 
spontaneously  all  that  is  necessary  for  man,  without 
his  effort  or  labour.  But  it  was  not  done  even  in 
Paradise.  No  doubt  Heaven  could  perfect  the  Christian 
life,  and  complete  the  Christian  character  at  once ;  but  it 
is  not  done.  We  therefore  infer,  that  industry  and  effort 
are  better,  both  for  the  natural  and  spiritual  man,  than  ease 
and  indulgence  :  and  hence  also  God  is  pleased  to  permit 
infirmities,  temptations,  trials,  and  persecutions,  during  the 
whole  of  a  Christian's  sojourn  on  earth. 

Is  the  Christian  then  abandoned  and  unsupported  ?  left 
single-handed  to  withstand  the  assaults  of  the  devil,  the 
world,  and  the  flesh  ?  O,  no  !  There  is  a  voice  from  heaven, 


346  DISCOURSE   XXVI. 

speaking  audibly  to  his  anxious  spirit,  and  that  voice  comes 
from  the  Lord  Christ,  saying, 

**  Sufficient  for  thee  is  my  grace;  for  my  power  is  in 
(thy)  weakness  perfected." 

This  supplies  a^/?/'M  topic,  to  which  I  respectfully  solicit 
your  attention.     And  we  must  here  stop  for  a  moment  to 
attend  to  the  Person  speaking.     At  the  commencement  of 
our  discourse,  we  adverted  to  the  fact,  that  the  Lord  Christ, 
who  gave  the  promise,  tvas  the  Perso7i  to  whom  the  Apostle 
prayed.      To  remove   the  "  hifirmity  1^  or  weakness,   or 
temptation,  which  St.  Paul  spoke  of  metaphorically,  as  a 
thorn  ill  thejleshy  he  thrice,  in  solemn  prayer,  besought  the 
Lord.     But  the  Being  who  is  prayed  to,  must,  according 
to  the  Christian  Scripture,  be  the  true  God.     Angels,  who 
are  of  a  higher  nature  than  human  creatures,  in  Holy  Scrip- 
ture, refuse  to  be  worshipped ;  and  they  direct  mistaken 
mortals,  that  worship  must  not  be  offered  to  them,  but  to 
God.     Our  text  is   one   of  many  passages   contained   in 
Holy  Writ,  from  which  light  incidentally  falls  upon  the 
great  and  fundamentally  important  question  of  our  Lords 
real  character.   That  is,  his  two-fold  character — very  God, 
and  very  man.     St.  Paul  speaks  of  the  Man  Christ  Jesus, 
and  St.  Paul  prays  to  the  Lord  Christ.     Did  St.  Paul  then 
worship  a  mere  man?  or  a  superhuman  being?  or,  did  he 
worship  God?     Admitting  that  Christianity  is  true,    and 
that  St.  Paul  understood  and  practised  it ;  if  he  worshipped 
either  man  or  angel,  we  see  no  difference  in  this  respect, 
between  Christianity  and   the  hero  or  demon  worship  of 
China,  or  of  any  other  part  of  the  world  ;  and  their  worship 
also,  on  this  supposition,  must  be  proper.     But  if,  when  he 
worshipped  the  "  Lord  Christ,"  the  object  of  his  worship 
was  not  similar  to  objects  of  worship  in  the  pagan  world, 
but  was  God  ;  then  the  Lord  Christ  is  God.     This,  my 
brethren,  as  you  well  know,  is  ihefact  of  Divine  Revela- 
tion :  of  the  nature  or  mode  of  God's  existence,  and  hoiu 
the  divine  and  human  natures  are  united,  we  know  nothing. 
But,  as  is  perfectly  reasonable,  we  human  creatures,  (even 
if  our  nature  were  of  a  higher  order  than  it  is,  and  pos- 
sessed all  the  intelligence  of   innocence    and  perlection) 


CHRIST  THE  TRUE  CAUSE  OF  GLORYING.        347 

must  believe  implicitly  the  testimony  of  our  Creator  con- 
cerning himself.     From  Revelation  we  know  that  Jesus  is 
Emmanuel^  which  being  interpreted  from  tlie  Hebrew  into 
the  English  tongue,  means,  "  God  with  us."     The  Saviour 
is   styled,  "  God  manifest  in  the  flesh,"  or  in  human  na- 
ture.    It  is  written,  that,  "  Christ  Jesus,  being  in  the  form 
of  God,  was  made  in  the  likeness  of  men."     The  evident 
scope  and  import  of  the  Bible  is,  that  Jesus  Christ,  tlie 
Saviour  of  the  world,  is  God-man :  that  in  the  Person  of 
Christ,  we  behold  Deity-incarnate.     And,  according  to  the 
Scriptures,  it  is  equally  evident  that  the  Person  of  Christ, 
with    the   Father    and  the  Holy  Spirit,    constitute    One 
Jehovah.    For  most  clearly  do  the  Sacred  Writings  declare 
the  doctrine,  that  the  Father  is  God,  the  Son  is  God,  and 
the  Holy  Ghost  is  God  ;  yet  there  are  not  three  Gods,  but 
ONE  only ;  and  He  is  the  living  and  true  God.    The  Je- 
hovah,  or  God  of  the  Bible,  is  One — Father,  Son,  and 
Holy  Spirit,  and  whichever  term  be  used,  the  import  still 
is,    that    this  Three-one  Jehovah   is    the    only   true    and 
proper  object  of  worship.     In  the  practice  of  mankind, 
there  is  nothing  more  usual  than  to  speak  of  the  same  per- 
son under  different  relations,  and  our  Saviour,  the  Lord 
Christ,  is,  throughout  the  New  Testament,  also  spoken  of 
in  this  variety  of  manner.     In  the  language  of  our  text  he 
is  evidently  spoken  of  in  relation  to  his  divine  nature  ;  for, 
most  apparent  is  it,  that  the  grace  or  favour  promised  to 
St.  Paul,  is  not  the  grace  or  favour  either  of  ma7i  or  of 
angel,  or  super-angelic  being,  but  the  grace  or  favour  of 
the  Divinity.     Alas,  what  consolation  could  it  afford  to  be 
told  by  a  human  being,  "  My  grace  is  sufficient  for  thee  ; 
for  tny  strength  is  made  perfect  in  weakness."     If  Jesus 
were  a  mere  man,  as  some  in  our  day  assert,  (and  we  fear 
blasj)hemously,)  why  should  not  the  Apostle  Paul  as  well 
trust  in  himself,  as  trust  in  the  Prophet  Jesus ;  and  glory 
in  his   own   Apostolic  power,  as  glory   in    the  power  of 
Christ?     According  to  the   heterodox  opinions   of  Arius 
and  of  Socinus,  O  v/hat  a  meagre,  miserable,  system  is 
Christianity !  and  how  discordant  the  various  precepts  and 
declarations  of  the  Bible.    In  places  unnumbered,  we  have 


348  DISCOURSE   XXVI. 

idolatry  denounced,  and  curses  heaped  on  the  head  of  him 
who  shall  trust  in  an  arm  of  flesh ;  whilst,  in  the  passage 
before  us,  we  have  St.  Paul,  the  chief  of  the  Apostles, 
(supposing  Socinianism  true,)  praying  to  a  creature — a 
mere  human  being. 

But  according  to  the  orthodox  creed — the  twofold  na- 
ture of  Christ,  and  the  Trinity-in-Unity — Holy  Scripture  is 
all  plain,  perspicuous,  and  consistent.  The  consolations 
that  are  in  Christ  are  divine  consolations,  the  promise  of 
his  favour,  and  the  presence  of  his  poiver,  secure  to  the 
Christian  in  the  time  of  his  infirmity  or  weakness,  the  gra- 
cious regards  of  injinite  benevolence^  and  the  unweared 
support  of  an  Ahnighty  arm.  Here  we  see  sense,  and 
significance,  and  propriety,  and  wisdom,  in  St.  Paul's 
determination  to  glory  in  the  power  of  Christ  resting  on 
him  ;  but,  on  the  other  supposition,  neither  common  sense 
nor  common  propriety  are  at  all  discernible.  Glorying  in 
a  deceased  fellow-creature's  power  resting  upon  him  !  How 
utterly  incredible  !  If  this  be  well,  they  also  do  well  who 
remove  their  confidence  from  God,  and  trust  in  living  fellow 
mortals,  or  glory  in  their  own  wisdom,  power,  or  skill. 
But  "  thus  saith  the  Lord,  (he  whose  name  is  Jehovah,) 
Let  not  the  wise  man  glory  in  his  wisdom,  neither  let  the 
mighty  glory  in  his  might ;  let  not  the  rich  man  glory  in  his 
riches;  but  let  him  that  glorieth,  glory  in  this,  that  he 
understandeth  and  knoweth  me — that  I  am  the  Lord,  which 
exercise  loving-kindness,  judgment,  and  righteousness  in 
the  earth:  for  in  these  things  I  delight,  saith  the  Lord." 
Well,  but,  Jesus  Christ  promises  to  exercise  "  loving-kind- 
ness, judgement,  and  righteousness,  in  the  earth,"  therefore 
the  Lord  Christ  is  the  true  Jehovah. 

One  disposed  to  cavil  may  object,  "  I  have  misrepre- 
sented St.  Paul :  he  says,  he  will  "  glory  in  his  infirmities  ;" 
but  does  not  say,  he  will  "  glory  in  the  power  of  Christ." 
Li  answer  to  this,  I  reply,  True,  St.  Paul  says  he  will 
"  glory  in  his  infirmities,^'  but  it  is  not  in  the  infirmities 
themselves  that  he  gloried,  for  he  anxiously  desired  to  have 
them  removed.  He  gloried  in  their  proving  an  occasion  for 
Christ's  power  to  rest  upon  him  ;  and,  therefore,  manifestly 


CHRIST  THE  TRUE  CAUSE  OF  GLORYING.         349 

it  was  that  poiuer  which  was  the  object  of  his  glorying. 
He  was  no  longer  mortified  and  distressed  about  those 
things  which  proved  the  means  of  so  glorious  a  result. 

Having  good  reason  then  to  conclude  that  the  promise 
of  the  Lord  Christ  is  the  promise  of  the  true  and  proper 
object  of  vv'orship,  that  is,  of  One  possessing  all  the  attri- 
butes and  perfections  of  Diety — self-existence,  eternity, 
omnipresence,  omniscience,  omnipotence,  incomprehensi^ 
bleness;  also  wisdom,  goodness,  justice,  mercy,  holiness, 
and  truth,  all  in  an  infinite  degree ;  we  may  see  clearly  the 
value  of  his  promises.  Oh  how  rich  the  consolation  to  be 
derived  from — oh  how  rational  the  confidence  to  be  re- 
posed in,  a  promise  of  Jehovah-Jesus  !  whose  deep  and 
intense  interest  in  the  happiness  of  man  has  been  so  won- 
derfully displayed.  For  he  took  not  on  him  the  nature  of 
angels,  but  of  the  children  of  Abraham — the  nature  of 
man.  For  man's  sake  he  condescended  to  be  born  into 
our  world,  to  sustain  the  form  of  a  servant ;  to  bear  poverty, 
insult,  agony,  and  death,  even  the  death  of  the  cross — the 
slow  and  ignominous  death  of  the  accursed  tree ! 

But  it  may  be  objected,  the  promise  I  refer  to  was 
made  to  Paul,  not  to  us.  An  answer  to  this  brings  us  to  a 
sixth  topic  of  discourse. 

It  is  true,  that  there  are,  in  Holy  Scripture,  specific  pro- 
mises on  some  subjects,  made  to  particular  individuals  ; 
and  we  believe  it  is  equally  true,  that  there  are  very  many 
precious  promises  made,  not  to  particular  individuals,  but 
to  all  who  sustain  a  given  character ;  as  for  example,  to 
those  who  fear  God,  who  trust  in  him,  who  believe  in 
Jesus,  who  are  humble,  and  pure,  and  peaceable ;  and 
further,  some  of  those  promises  made  to  individuals,  may 
safely  be  applied  to  all,  who  resemble  the  characters  of  the 
individuals  to  whom  the  promise  was  originally  made. 

The  case  before  us,  we  apprehended,  comes  under  this 
class  ;  all  who,  like  St.  Paul,  are  conscious  of  their  infirmi- 
ties, lament  them,  and  pray  to  God  either  for  deliverance 
or  help — either  for  a  removal  of  the  temptation,  or  a  way 
to  be  opened  to  escape  from  it — may  consider  the  Saviour's 
promise  as  justly  applicable  to   themselves.     For  seeing 


350  DTSCOURSE   XXVI. 

that  no  polluted,  guilty,  helpless,  miserable,  perishing  crea- 
ture of  the  human  race,  that  comes  to  Jesus  craving  eternal 
salvation,  shall  in  any  wise  be  rejected  :  it  is  not  suppos- 
able  that  any  feeble,  tempted,  harassed  disciple,  who  re- 
linquishes self-confidence,  and  trusts  in  him,  shall  not  re- 
ceive mercy  to  pardon,  and  grace  to  help.  For  his 
"  grace  is  sufiicient"  for  the  necessities  of  countless  mil- 
lions of  souls ;  and  his  strength  is  exhibited  as  perfect  and 
complete,  in  supporting  and  assisting  every  faithful  servant, 
however  weak. 

We  see,  then,  what  is  our  duty.  It  is,  not  to  be  anxious 
and  solicitous  to  possess  high  talents,  eminent  gifts,  great 
resources,  splendid  establishments ;  for  these  of  themselves 
will  be  unavailing  ;  but  it  ought  to  be  our  anxiety  and  our 
solicitude,  that  the  "  power  of  Christ"  may  rest  upon  our 
souls,  our  Churches,  our  Ministers  and  our  Missionaries, — 
our  home  Pastors  and  our  Apostolic  Evangelists.  ( I  speak 
of  their  office,  not  of  their  persons  ;  the  office  is  Apostolic, 
whatever  the  character  of  some  who  fill  it  may  be.) 

However,  this  is  rather  beside  my  main  object — it  is  not 
any  office,  nor  any  person,  that  can  produce  the  effect 
desired ;  it  is  the  Saviour's  "  power"  resting  (as  our  English 
translators  have  it)  on  the  agents  of  the  work.  There  is 
great  emphasis  on  the  word  rest.  It  is  not  a  casual  visit, 
not  a  momentary  stay.  It  is  (as  some  would  render  it)  an 
"  entering  in,  and  taking  possessing  of  the  soul;"  a  "taking 
entire  possesion  of,  and  dwelling  in."  For  the  word  has 
an  allusion  to  a  tent  in  which  a  person  dwells,  or  which 
overshadoius  and  protects  him.  And  this  last  idea  is  that 
adopted  in  the  Syriac,  Italian,  and  English  translations ; 
all  expressing  a  wish  that  the  Divine  power  of  the  Lord 
Christ  should  "  overshadoiv,"  "  rest  upon,"  be  permanently 
placed  over,  and  protect  or  defend  him  who  is  weak,  and 
conscious  of  his  own  infirmities. 

Now,  then,  if  they  would  follow  the  example  of  Paul, 
how  should  disciples  regard  their  infirmities?  With  re- 
pining and  discontent  ?  With  envious  feelings  towards 
more  highly  gifted  persons?  No!  But  with  humility,  and 
submission,  and  thankfulness,  and  even  with  a  hyperbolical 


CHRIST  THE  TRUE  CAUSE  OF  GLORYING.        351 

or  ultra  feeling  of  satisfaction,  or  of  glorying ;   knowing 
that  the  Saviour's  power  is  most  likely  to  be  present  with 
the  weakest  of  his  servants — the  lambs  of  his  flock ;  and 
the  strength  derived  from  his  overshadowing  power,  is  a 
better  defence,  a  more  efficient  auxiliary,  than  the  inherent 
strength  of  the  strongest.     "  If  I  must  needs  glory,  (says 
St.  Paul,)  I  will  glory  of  the  things  which  concern   my 
iri/irmities."     And  the  word  injirniity  is  of  very  extensive 
application  ;  it  denotes  weakness,  sickness,  bodily  frailty, 
poverty,  or  indigence;  ^hemgdestitute  of  authority ,  dignity  y 
or  poiver — a  condition  in  man's  eyes  contemptible ;  and  also 
silverings,  or  afflictions,  and  persecutions.    But  had  he  not 
explained  himself,  as  in  the  words  of  our  text,  how  inexpli- 
cable would  his  assertions  have  remained ;  as  it  is,  he  is 
perfectly  intelligible  :  and  no  where  does  he  make  a  secret 
of  his  imperfections.  "  Ye  know,"  says  he  to  the  Galatians, 
"  how  through  infirmity  of  the  Jlesh,    (i.  e.  bodily  infir- 
mity,) I  preached  the  gospel  unto  you  at  the  first,  and  my 
temptation  (or  affliction)  which  was  in  my  flesh  (a  Jewish 
expression  for  body,)  ye  despised  not  nor  rejected,"     So 
far  indeed  from  making  a  secret  of  his  infirmities,  or  of 
repining  and  discontentedly  grieving  about  them,  he  as- 
serts, that  in  consequence  of  the  Lord's  gracious  promise, 
he  took  pleasure  in  them.     His  words  are  these,   "  That 
the  power  of  Christ  may  rest  upon   me,  I  take  pleasure 
in  infirmities,  in  reproaches,  in  necessities,  in  persecutions, 
in  distresses,  for  Christ's  sake  ;  for  when  I  am  weak,  then 
am  I  strong." 

In  this  passage  you  perceive  he  gives  all  the  latitude  of 
meaning  to  the  word  "  infirmity,"  which  we  just  now 
noticed ;  "  reproaches,  necessities,  persecutions,  distresses," 
are  all  included  ;  but  it  must  be  at  the  same  time  observed, 
that  they  were  endured  for  "  Christ's  sake ;"  which  leads 
us  to  this  conclusion,  that,  although  the  gracious  promise 
of  the  Saviour's  over-shadowing  power,  and  all-sufficient 
grace,  is  fairly  extended  to  every  humble  believer,  under  all 
circumstances,  there  is  a  special  reference  to  private 
Christians  and  to  public  servants,  who  suffer  for  righteous- 
ness' sake. 


352  DISCOURSE    XXVI. 

I  take  pleasure  in  infirmities,  in  reproaches,  in  dis- 
tresses, for    Christ's  sake.     How  extraordinary  the  lan- 
o-uasre !    How  intense  the  devotion  to  Christ's  cause  !    How 
completely  superior  to  all  distrust  of  the  Saviour's  aid ! 
The  idea  evidently  is,  the  more  we  suffer  with  him,  and  for 
him,  the  more  secure  and  certain  are  we  of  his  constant 
and  almighty  aid.     This  is  indeed  throughout  the  doctrine 
of  the  Scriptures.     "  As  thy  day  is,  so  shall  thy  strength 
be." — "  For,  as  our  sufferings  on  account  of  Christ  abound, 
so  our  consolation  also  aboundeth  by  Christ." — "  Blessed 
are  they  that  are  persecuted  for  righteousness'  sake,  for 
their's  is  the  kingdom  of  heaven." — "  Blessed  are  ye  when 
men  shall  revile  you,  and  persecute  you,  and  shall  say  all 
manner  of  evil  against  you  falsely,  for  my  sake  ;   rejoice 
and  be  exceeding  glad,  for  great  is  your  reward  in  heaven; 
for  so  persecuted  they  the  prophets  which  were   before 
you."     There  is,  in  all  these  passages  of  God's  Word,  the 
same  principle  pervading  them ;  viz.  that  the  faithful  and 
devoted  servant,  however  great  his  infirmity,  however  few 
his  talents,  however  small  his  success  ;  if  he  do  but  labour 
and  suffer  in  his  Lord's  cause,  he  shall  be  recognised, 
supported,  honoured,  and  rewarded.     When  Heaven  looks 
on  mortal  efforts,  it  is  not  the  high  talent  alone,  not  the 
lofty  perfectionist,  but  the  sincere  and  devoted  servant,  who 
is    honoured    with    approbation    and    divine    protection. 
Most  Christians  have  had  the  proofs  and  exemplifications 
of  this,  in  their  own  experience.     It  has  not  been  the  most 
highly  gifted,  but  the  most  sincerely  devoted,  on  whom  the 
Saviour's  power  has  most  conspicuously  rested.     It  was, 
we   believe,   a    view   of  the  case,   similar   to   that  which 
has  now  been  taken,  which  induced  St.  Paul  to  declare, 
that  if  he  must  needs   glory  he   would  glory  in  his  in- 
firmities. 

Observe,  finally,  the  encouragement  which  is  afforded 
by  this  subject  to  engage  in  the  Saviour's  cause.  To  the 
young  disciple,  whose  often  violated  resolutions  dispirit, 
and  depress,  and  discourage  from  adventuring  onward  in 
the  Christian  warfare,  I  would  suggest,  that  however  neces- 
sary the  use  of  means  to  avoid  temptation,  and  to  resis- 


CHRIST  THE  TRUE  CAUSE  OF  GLORYING.         353 

evil,  certainly  is ;  still  it  is  not  less  necessary  to  look  be- 
yond and  above  oneself  to  the  Divine  Saviour,  and  place 
our  entire  confidence  and  only  hope  of  success  absolutely 
in  his  power  resting  on  us  5  ye  know  He  has  said,  "  With- 
out me  ye  can  do  nothing.  Can  the  branch  bear  fruit  of 
itself,  except  it  abide  in  the  vine?  No  more  can  ye,  except 
ye  abide  in  me."  But,  on  the  other  hand,  he  also  says  to 
those  who  are  dicouraged,  on  account  of  their  weaknesses 
and  infirmities,  "  My  grace  is  sufficient  for  you,  for  my 
strength  is  made  perfect  in  weakness."  Let  not  then  your 
heart  fail  you,  nor  your  hands  hang  down  in  remissness 
and  inactivity  ;  but  take  courage  and  press  onward,  looking 
to  Jesus,  whose  over-shadowing  protection,  and  whose 
ever-present  power,  constitute  such  a  stimulus  and  defence, 
as  shall  ensure  to  the  feeblest  Christian  an  ultimate  and 
complete  victory  over  all  his  enemies. 

To  all  sincere  and  devoted  Ministers  of  the  Word, 
Home  Pastors  and  Foreign  Evangelists,  this  subject 
affords  the  greatest  encouragement.  We  sometimes  have 
seen  the  necessary  qualifications  of  Ministers  and  Mis- 
sionaries drawn  in  such  a  high  style  of  natural  and  in- 
tellectual, as  well  as  moral  and  religious  perfection,  that 
I  am  sure  no  modest  man  could  ever  deem  himself  at  all 
fitted  for  the  service  of  his  Lord.  But  the  Master  himself 
has  not  thus  stated  the  case;  Paul  has  not  so  stated  it. 
The  Apostles  of  our  Lord  have  not  led  us  to  suppose  that 
they  were  men  exempt  from  the  passions  and  the  infir- 
mities, and  the  wants  and  the  imperfections  of  other  men. 
As  if  it  came  by  their  own  wisdom,  or  power,  or  goodness, 
that  they  "  made  men  whole,"  converted  many  thousands, 
and  radicated  Christianity  in  the  world.  They  too  had 
strifes  and  contentions  among  themselves  and  with  their 
fellow-disciples ;  and  whatever  painters  may  represent  on 
the  canvass,  or  orators  declaim  from  the  rostrum,  there  is 
no  reason  to  believe  that  the  great  Apostle  of  the  Gentiles 
either  possessed  a  fine  person,  or  a  powerful  voice ;  but 
there  is  reason  to  believe,  from  his  own  testimony,  as  well 
as  from  tradition,  that  he  had  unprepossessing  bodily 
defects,  and  was,  according  to  the  taste  of  the  times,  an 

A   A 


354  DISCOURSE   XXYI. 

inferior  public  speaker.  Oh  no!  it  was  not  a  commanding 
gentlemanly  *  person,  nor  a  smooth  and  graceful  oratory, 
nor  the  absence  of  human  imperfection  in  temper  and 
conduct,  that  converted  the  nations.  The  vessels  which 
bore  the  Gospel  "  Treasure'  were  not  vessels  of  gold  or 
silver,  or  precious  stones,  but  "  earthen  vessels,"  that  the 
excellent  and  soul-transforming  'power  should  manifestly 
appear  to  be  of  God,  and  not  of  man.  It  was  the  "  Lord 
working  tvith  them" — it  was  the  divine  "  2)07ver  of  Christ" 
resting  on  them,  which  caused  the  primitive  Evangelists 
always  to  triumph  and  spread  the  savour  of  Christian 
knowledge  in  every  place. 

The  false  Apostles  were  those  who  preached  themselves, 
exhibited  their  fine  persons  and  their  fine  speeches,  and 
practised  a  dishonest  secret  craftiness,  and  handled  the 
word  of  God  deceitfully,  and  by  specious  glosses,  to  please 
man's  taste,  corrupted  it. 

But  the  true  Apostles  set  up  no  claim  to  external  ac- 
complishments ;  St.  Paul  does  not  deny  the  truth  of  the 
allegation  of  his  adversaries,  that  his  bodily  jjreseiice  ivas 
WEAK,  a7id  his  speech  contemptible.  "  But  (says  he), 
though  /  be  rude  in  speech,  yet  not  in  knowledge."  "We 
preach  not  ourselves,  but  Christ  the  Lord  ;  as  of  sincerity, 
as  of  God  in  the  sight  of  God,  speak  we  in  Christ." 

I  infer,  therefore,  my  brethren,  that  every  one  who 
possesses  ad  ue  k7wiuledge  of  Christ's  Gospel,  unfeigned 
love  to  the  Saviour,  a  sincere  desire  to  glorify  Jehovah, 
by  receiving  himself,  and  bearing  to  others  the  glorious 
Gospel  of  God,  is  justified  in  his  endeavours  to  do  so, 
and  to  hope  that  the  Saviour's  power  will  rest  on  him, 
whatever  or  how  many  soever  his  personal  infirmities 
may  be. 

In  accordance  with  these  principles,  my  brethren,  your 
preacher  ventured  at  first  to  undertake  the  work  of  an 
evangelist;  on  the  same  principles  he  has  hitherto  per- 
severed in  it,  and  those  alone  are  the  principles  which 
still  encourage  him  to  go  forward  in  the  work.     Pray  for 

*  Some  Patrons  of  Missions,  in  distant  parts  of  the  world,  have  re- 
quested to  have  "  gentlemenly"  Missionaries  sent  to  them. 


CHRIST  THE  TRUE  CAUSE  OF  GLORYING.    1)55 

him  that  he  may  very  gladly  glory  in  infirmities,  and  may 
take  pleasure  in  reproaches,  in  necessities,  in  persecutions, 
and  in  distresses  for  Christ's  sake ;  and  that  the  power 
of  Christ,  in  all  his  journeyings,  may  overshadow  him  and 
perpetually  rest  upon  him. 

Finally,  brethren,  farewell !  Glory  not  in  the  supposed 
"  dignity  of  human  nature,"  but  "  glory  in  Christ."  "  Be 
perfect,  (i.  e.  complete  as  a  Christian  church,)  be  of  good 
comfort,  be  of  one  mind,  live  in  peace ;  and  the  God  of 
love  and  peace  shall  be  with  you." 

"  Let  me  hear  my  Saviour  say, 
'  Strength  shall  be  equal  to  thy  day,' 
Then  I  rejoice  in  deep  distress, 
Leaning  on  all-sufficient  Grace. 

I  glory  in  infirmity, 

That  Christ's  own  power  may  rest  on  me ; 
When  I  am  weak,  then  am  I  strong, 
Grace  is  my  shield,  and  Christ  my  song." 


4' 


A  A  2 


HINTS 


MEANS  REQUISITE  TO  PROMOTE  CHRISTIAN 
KNOWLEDGE  THROUGHOUT  THE  WORLD. 


ON  TEACHING  ALL  NATIONS. 

"  Then  the  eleven  disciples  went  away  into  a  mountain,  and 
Jesus  came  and  spake  unto  them  saying,  '  All  power  is  given 
unto  me  in  heaven  and  in  earth ;  go  ye  therefore  and  (jxaBr)- 
Tevcrare  irarra  ra  £-?v)j)  teach,  or  disciple,  all  nations,  bap- 
tizing them  in  the  name  of  the  Fatherr  and  of  the  Son  and  of 
the  Holy  Ghost;  {h^afTKovreg)  teaching  thetn  to  observe  all 
things,  whatsoever  I  have  commanded  you :  and  lo !  I  am 
with  you  alicay,  even  unto  the  end  of  the  world." — Matt, 
xxviii.  18—20. 

TO  BRITISH  CHRISTIANS. 

X  HAT  it  is  the  duty  of  the  disciples  of  Jesus  to  teach  the 
Christian  religion  to  the  whole  world,  is  a  principle  that  has 
been  felt  and  acted  on  in  the  United  Kingdom,  within  a 
few  years  past,  more  than  at  any  former  period.  But  that  the 
duty  is  felt  by  the  churches,  to  the  degree  which  it  ought, 
cannot  yet  be  affirmed;  nor  has  the  Christian  intellect  of 
this  land  as  yet  engaged  in  the  performance  of  the  acknow- 
ledged duty,  in  a  manner  that  is  at  all  suitable  to  the 
disciples  of  that  Master  whose  claims  are  admitted  to  be 
divine.  The  spirit  of  persecution,  which  has  so  much  dis- 
graced our  common  humanity,  even  under  the  Christian 
name,  gave  occasion  to  a  strong  feeling,  in  the  minds  of 
many,  against  all  interference  in  matters  of  religious 
belief.  The  history  of  past  ages  in  Christendom,  affords  a 
reason  of  the  most  convincing  character  against  the  appli- 


ON  TEACHING  ALL  NATIONS.  357 

cation  of  physical  force,  or  pains  and  penalties,  in  matters 
of  religious  belief ;  but  no  history  furnishes  aught  against 
the  use  of  intellectual  weapons  :  such  as  a  lucid  exhibition 
of  truth ;  or  even  a  contest  for  the  truth,  conducted  by  the 
pen  and  the  press.  There  is  a  conflict  going  on  in  the 
world  between  truth  and  error,  virtue  and  vice,  piety  and 
irreligion,  the  cause  of  the  "  God  of  heaven,"  and  of  the 
*'  spirit  of  this  world."  It  is  a  moral  conflict — a  conflict 
of  mind, — a  conflict  of  free  agents  in  a  rebellious  world. 
Heaven  chooses  so  to  consider  it ;  for  were  it  a  conflict  of 
power,  there  is  an  arm  that  could  crush  the  wicked,  and 
not  stay  till  mercy  reasoned  M'ith  them. 

Jesus  Christ  the  Son  of  God  was  manifested,  that  he 
might  destroy  the  works  of  the  devil.  He  did  this  by  the 
sacrifice  of  himself;  and  by  teaching  those  truths  which 
arise  out  of  that  great  transaction,  and  are  contained  in  the 
Gospel ;  and  he  has  made  it  the  duty  of  his  disciples  to 
follow  up  the  design,  by  teaching  to  others  all  those  things 
which  he  taught  to  them.  To  diffuse  Clnistian  knowledge 
is  the  duty  of  all  Christ's  disciples,  to  the  extent  of  their 
capabilities ;  and  this  must  be  done  in  the  way  which 
times  and  circumstances  may  direct,  in  different  periods, 
and  in  different  places. 

In  the  apostolic  age  there  existed  no  press ;  and,  there- 
fore, to  convey  knowledge  to  the  multitude  by  printed 
papers  or  books,  was  not  practicable ;  and  oral  teaching 
was  of  necessity  the  only  method  that  could  be  employed  ; 
for  manuscript  letters,  and  books,  could  not  be  multiplied 
rapidly,  and  unexpensively  enough  to  scatter  them  amongst 
the  mass  of  mankind.  And  there  are  now  regions  where 
the  people  cannot  read,  and  there,  of  course,  the  living 
voice  alone  can  be  the  medium  of  conveying  knowledge. 
The  habits  of  various  people  also  render  different  methods 
of  conveying  knowledge  to  the  mind  less  or  more  appli- 
cable to  them.  In  China,  and  the  surrounding  countries, 
where  no  Sabbath  is  observed,  people  will  not  leave  their 
work  and  their  secular  avocations  to  listen  to  a  preacher; 
but  they  will  individually,  or  in  groups,  read,  at  their  leisure, 
and  in  their  own  house,  a  tract  or  a  book  which  interests 


358  ON  TEACHING  ALL  NATIONS. 

them.  They  read  it,  and  converse  about  it ;  or  dispute  or 
appi'ove,  or  mock  and  ridicule  it,  and  excite  the  attention 
of  the  family  and  of  the  neighbourhood,  to  the  things 
stated  in  the  book,  or  tract;  and  the  leaven  spreads, 
perhaps  more  widely  and  durably  than  when  the  same 
truths  are  communicated  by  the  living  voice,  for  then  the 
sounds  pass  away,  and  their  meaning  is  forgotten. 

To  a  reading  people  the  press  is,  to  say  the  least,  as 
efficient  a  method  of  conveying  Christian  knowledge,  as 
the  system  of  oral  lecture  j  and  in  many  parts  of  the  world 
it  is  more  easily  employed.  A  few  living  teachers,  aided 
by  the  press,  can  convey  knowledge  as  widely  as  many 
times  the  number  of  living  teachers,  without  it.  Christian 
books  form  the  ground-work  of  domestic  native  instruction, 
and  of  schools,  and  can  be  referred  to  again  and  again,  and 
year  after  year,  and  generation  after  generation. 

Christian  books  can  be  carried  round  the  world,  and 

from  region  to  region,  and  find  their  way  into  kingdoms, 

and  the  houses  of  the  opulent,  and  the  palaces  of  governors, 

and   of  monarchs,   where   no   living    teacher    can    obtain 

access.     Were  there  a  due  degree  of  attention  paid,  by 

Christian   scholars    and   Christian   patrons,   to   the   living 

languages  of  mankind,  it  is  perhaps  practicable  to  prepare 

Christian    books    for    Pagan    lands,    without   the    writers 

quitting  the    metropolis    of  the   United   Kingdom.     And 

were    efforts    made    to    cultivate    the    several    prhicipal 

languages    of    the     world,    Cliristian    teachers    might   be 

qualified   for   the    work   of  Christian  tuition   before  they 

quitted  British   shores.     The   complaint  of  Missionaries, 

from  the  celebrated  Brainerd's  day,  down  to  the  Birnian 

Missionary,  Mr.  Judson,  has  been,  that  they  were  for  a 

long  period  but  ill  qualified  to  teach  Christianity,  from  not 

being  thoroughly  versed  in  the  language,  and  mythology, 

and  false  theories  of  the  heathen ;  and  in  such  learning  as 

the  heathen  possessed.    There  is  not,  even  up  to  this  hour, 

a  combination  of   Chi'istian   intellect   to   assail  the  false 

theories  with  which  the  deluded  votaries  of  idolatry  and 

superstition    arc   fortified.     Individual    zeal    and    solitary 

efforts  are  not   to  be  checked  nor  despised,  but  in  such  a 


ON  TEACHING  ALL  NATIONS.  359 

cause  they  should  not  certahily  be  rested  in ;  when  the 
Christian  talent  of  this  United  Kingdom  can  with  ease 
afford  tluit  a  considerable  portion  should  be  turned  exclu- 
sively into  the  channel  of  associated  efforts,  to  transfuse 
the  Gospel  of  God  our  Saviour  into  all  the  living  languages 
of  mankind. 

To  propose  the  study  of  all  the  living  languages  of 
mankind,  appears  to  some  persons,  on  the  first  mention 
of  it,  as  altogether  Utopian.  But  if  acquisition  of  these 
languages  be  Utopian,  the  hope  of  "  teaching  all  nations" 
the  things  which  Jesus  has  commanded  must  also  be  so, 
unless  some  mij;aculous  change  shall  take  place ;  for  without 
language  it  is  not  possible  to  teach. 

That  it  is  jjossible  to  associate  so  much  Christian 
talent  in  this  land,  as  to  cultivate  all  the  known  languages 
of  mankind,  cannot  be  doubted ;  the  question  can  only  be 
whether  or  not  the  object  to  be  gained  is  worth  the  ex- 
penditure of  time  and  money ;  whether  these  languages, 
when  acquired,  can  be  applied  in  such  a  manner,  as  to 
subserve  the  final  object.  That  the  object,  viz.  the 
spiritual  illumination  of  mankind,  is  one  which  all  sincere 
disciples  of  Jesus  will  acknowledge  to  be  worthy  of  the 
greatest  possible  effort ;  and  that  it  can  be  applied  with 
considerable  effect,  may  be  anticipated  from  several 
considerations. 

(1.)  Amongst  the  reading  population  of  mankind,  a 
supply  of  suitable  Christian  books  can  be  prepared,  without 
the  risk  and  expense  of  the  writers  taking  long  voyages, 
and  residing  in  climates  to  them  insalubrious. 

(2.)  Missionaries  may  be  prepared  for  actual  service, 
and  enter  on  their  work  as  soon  as  they  arrive  in  pagan 
countries,  and  so  escape  that  tedious,  and  often  injurious 
labour,  which  they  must  undergo,  where,  in  hot  climates, 
the  helps  of  acquiring  languages  are  not  supplied. 

(3.)  Candidates  for  missionary  labours,  who  cannot 
acquire  pagan  languages,  will  be  prevented  going  abroad, 
and  so  the  expense  of  their  long  voyages,  and  their  useless 
services,  be  saved. 

The  teachers  and  students  of  the  various   living  Ian- 


300  ON  TEACHING  ALL  NATIONS. 

guages  of  mankind,  would,  in  this  country,  form  a  cen- 
trical body  of  efficient  co-operators,  in  matters  spiritual 
and  intellectual,  to  whom,  from  every  quarter  of  the  world, 
missionaries  could  send  information,  and  from  whom  that 
information  could  again  radiate  forth  in  every  direction. 

In  addition  to  the  European  resident  linguists,  native 
scholars,  from  pagan  countries,  could  be  added,  for  some  of 
the  principal  languages,  which  would  make  the  apparatus 
more  complete. 

The  principle  that  it  is  right,  and  a  duty  to  use  means 
to  convey  the  knowledge  of  divine  revelation  to  all  man- 
kind, is  adopted  by  the  Missionary  and  Bible  Societies ; 
but  language  is  indispensable  to  the  use  of  means  of  any 
kind,  and,  therefore,  if  the  end  be  not  Utopian,  the  first  and 
essential  step  in  the  operation  cannot  be  so. 

The  question  turns  chiefly  on  the  method  of  acquiring 
pagan  languages ;  whether  the  agents  shall  be  sent  into 
pagan  lands,  to  acquire,  as  individuals,  the  languages  as 
they  can,  or  whether  there  shall  be  associated  efforts  made 
at  home,  to  facilitate  the  acquisition  of  the  languages. 

That  association  is  strength  and  power,  is  acknow- 
ledged as  a  general  truth ;  and  why  it  should  not  be  so  in 
this  case  does  not  appear.  Human  efforts,  by  God's  bles- 
sing, have  carried  human  beings  all  round  the  world,  and 
made  mankind,  as  to  general  intercourse,  nearly  like  one 
family ;  and  were  the  attention  of  a  benevolent  public 
turned  to  the  uniting  the  world  by  a  society  of  universal 
philologists,  the  way  would  be  opened  for  the  going  forth 
of  revealed  truth  in  every  direction,  and  the  temporal,  as 
well  as  spiritual  good  of  the  human  species  be  promoted. 

Some  pious  people  argue,  that  the  Saviour's  precept  is 
*'  Go"  and  that  persons  must  be  " sent,'' and  that  ^^ jireach- 
ing  is  the  divinely  appointed  method.  And  the  Missiona- 
ries Hall  and  Newell  have  insisted  on  this  view  of  the  sub- 
ject, and  required  of  the  churches  30,000  Missionaries. 

The  fondness  of  our  revered  English  translators  for  the 
word  Preach,  induced  them,  as  Dr.  Campbell  has  shewn,  to 
translate  six  different  Greek  words,  in  the  Acts  of  the 
Apostles,  by  the  one  English  word  "/;reac/i;"  and  hence. 


ON  TEACHING  ALL  NATIONS.  361 

there  is,  in  the  English  Testament,  more  "  preaching"  than 
in  the  Greek.  One  man  sitting  in  a  carriage  with  another, 
and  speaking  about  Jesus,  they  have  called  "  preaching ." 
The  disciples,  when  scattered  abroad,  went  every  where, 
and  talked  about  the  Saviour,  and  the  occurrences  at  Jeru- 
salem ;  and  this  proceeding  our  translators  have  called 
preachitig ;  and  Greek  words,  that  denote  reasoning, 
argumg,  and  spreading  a  report,  they  have  called  preach- 
ing :  and  it  is  in  the  minds  of  some  modern  Christians, 
that  a  pulpit,  and  pews,  and  a  church,  or  a  chapel,  are 
essential  to  preaching. 

Now,  that  such  preaching  is  not  at  all  essential  to  Chris- 
tianity, nay,  is  in  fact  no  part  of  it,  but  is  a  circumstance 
that  arose  from  the  previous  habits  of  the  people  of  the 
Roman  empire,  is  probably  the  truth.  It  is  my  opinion, 
that  conveying  the  proclamation  of  Divine  mercy  to  the 
human  mind,  by  any  means,  whether  by  schools,  colleges, 
the  press,  or  the  pulpit,  is,  virtually  ^^proclaiming"  the 
Gospel,  and  obeying  the  Divine  Precept.  A  pertinacious 
adherence  to  a  single  word,  instead  of  gathering  the  spirit 
and  sense  of  a  proposition  from  all  the  words  employed  on 
a  given  subject,  never  leads  to  a  true  understanding  of  it. 
And  were  St.  Matthew's  phraseology  adhered  to,  which 
might  be  plausibly  done,  since  he  has  given  the  fullest 
statement  of  our  Lord's  last  precept,  it  would  go  to  ex- 
clude preaching  ;  for  St.  Matthew  has  used  only  the  words, 
"  To  disciple  and  to  teach."  There  is  no  j^reaching  men- 
tioned by  St.  Matthew. 

Messrs.  Hall  and  Newell  argue,  that  "  there  is  no 
instance  on  record,  of  a  nation  being  evangelized  by  the 
Bible,  without  the  preaching  of  the  Gospel."  To  this  it  is 
only  necessary  to  ask,  "  Where  was  the  experiment  ever 
made?"  It  was  never  made,  and  never  will.  The  Bible 
has  been  the  instrument  of  converting  many  individuals, 
and  they  have  talked  about  the  Saviour,  and  so  preached 
the  Gospel.  How  was  Moses  preached  every  Sabbath- 
day?  the  answer  is,  bi/  being  read*  in  the  synagogue. 

*  "  In  following  the  course  and  order  of  yeeres,  wee  find  the  yeere 
of  our  Lord  1450  to  be  famous  and  memorable,  for  the  divine  and  mira- 


362  ON  TEACHING  ALL  NATIONS. 

The  truth  is,  that  in  all  the  nations  which  have  been 
evangelized,  all  the  various  means  of  domestic  instruction, 
the  perusal  of  writings  or  books,  the  public  discourse  or 
oral  lecture,  the  charity  school  and  the  college,  have  all 
contributed  to  scatter  the  seed  of  the  word  in  the  human 
heart,  and  produce  the  harvest  which  is  witnessed.  We 
also  want  to  "  se7id"  forth  some  living  agents  ;  and  would 
have  a  portion  of  the  most  eminently  qualified  men  the 
churches  possess  to  "go,"  and  when  they  can,  we  desire 
that  they  should  "preach :"  but,  to  preach,  not  to  say 
eloquently,  but  even  intelligibly,  in  some  pagan  langviages, 
is  more  than  many  pious  men  are  qualified  to  do.  If  the 
conduct  of  the  Apostles  be  referred  to,  and  it  be  said  that 
they  did  not  employ  the  press,  it  will  prove  nothing ; 
since,  as  we  before  observed,  they  had  no  press  to  employ. 
But  as  they  exhorted  the  people,  M^ho  had  Bibles,  to  read 
their  MS.  Scriptures,  and  wrote  letters,  which  were 
to  be  read,  they  recognised  the  principle,  that  letters,  and 
the  art  of  reading,  are  to  be  employed  in  the  diffusion  of 
Christianity.  And  if  it  be  right  to  use  these  means  at  all, 
it  will  be  right  to  employ  them  as  extensively  as  possible. 
But  those  who  desire  to  see  the  press,  that  mighty  instru- 

culous  invention  of  printing^ — "  Without  all  doubt  God  himselfe  was 
the  ordainer  and  disposer  of  printing,  no  otherwise  than  he  was  of  the 
gift  of  tongues,  and  that  for  a  similar  purpose.  And  well  may  this  gift 
of  printing  be  resembled  to  the  gift  of  tongues." — "  Hereby  tongues  are 
knowne,  knowledge  groweth,  judgement  encreaseth,  bookes  are  dis- 
persed, the  Scripture  is  seen,  the  doctours  be  read,  stories  be  opened, 
times  compared,  truth  discerned,  falsehood  detected,  as  with  finger 
pointed,  and  all  through  the  benefit  of  printing.  Wherefore  I  suppose, 
that  either  the  Pope  must  abolish  printing,  or  else,  doubtlesse,  printing 
will  abolish  him.  Instead  of  JohnHuss  and  other,  Godhalh  opened  the 
press  to  PREACH,  whose  voice  the  Fope  is  never  able  to  stop  with  all  the 
puissance  of  his  triple  crowne.  By  this  printing,  as  by  the  gift  of  tongues, 
and  as  by  the  singular  organe  of  the  Holy  Ghost,  the  doctrine  of  the  Gos- 
pell  soundeth  to  all  nations  and  countries  under  heaven :  and  what  God 
revealeth  to  one  man,  is  dispersed  to  many;  and  what  is  known  to  one 
man  is  open  to  all.  What  the  Pope  iiath  lost  since  pi-inting  and  lite  press 
began  to  piieach,  let  him  cast  his  counters.  First,  when  Erasmus  wrote, 
and  Frobenius  printed,  what  a  blow  thereby  was  given  to  all  friers  and 
monkes  in  the  world  !"    !kc.—(Fo/s  Acts  and  Monuments.) 


ON  TEACHING  ALL  NATIONS.  3G3 

mcnt  of  scattering  opinions  over  the  world,  more  employed 
by  Christians,  never  mean  that  it  should  tie  people's 
tongues,  and  that  Christians  should  not  speak  about  the 
good  news  to  others,  and  preach  either  to  individuals, 
like  Philip  to  the  Eunuch,  or  to  families,  from  house  to 
house,  or  to  assembled  thousands,  whenever  they  can 
collect  them,  and  are  able  to  discourse  to  them. 

Since  the  time  of  the  invention  of  printing,  in  China 
and  Europe,  it  has  been  employed  chiefly  for  the  dissemi- 
nation of  pagan  notions  and  false  philosophy ;  and  how 
efficiently  does  it  support  these.  The  god  of  this  world  ; 
the  diabolical  usurper,  who  opposeth  himself  to  the  right- 
ful dominion  of  the  Almighty,  sustains  his  cause  in 
various  regions,  by  the  use  of  the  press,  without  any  other 
preachers  than  "profane  talkers."  Now  is  it  supposable 
that  heaven  has  limited  the  servants  of  truth  to  oral 
lecture ;  and  discountenanced  what  has  become,  in  the 
progress  of  the  world,  the  most  efficient  method  of  con- 
veying right  opinions  to  the  imderstandings  of  the  whole 
reading  portion  of  mankind.  Alas  !  that  the  children  of 
this  world  should  be  so  much  wiser,  and  so  much  more 
ready  to  avail  themselves  of  the  growing  facilities  to  dis- 
seminate wrong  opinions,  than  the  children  of  light  do  to 
propagate  right  ones. 

If  it  be  admitted  that  the  press  should  be  more  em- 
ployed for  the  dissemination  of  Christian  opinions  amongst 
the  reading  portion  of  mankind,  it  will  appear  evident  that 
the  cultivation  of  the  living  languages  of  mankind,  in  this 
country,  could  be  made  available  to  the  diffiision  of  Chris- 
tian knowledge,  Avithout  it  being  necessary  that  all  the 
students  should  go  abroad ;  and,  by  consequence,  the  utility 
of  a  Society  for  the  introduction  of  all  the  living  languages 
of  mankind  will  appear. 

Could  Missionaries  be  in  this  country  qualified  for  their 
work,  previously  to  going  abroad  ;  could  they  be  permitted 
to  go  abroad  to  some  regions  for  a  limited  time,  and  to  re- 
turn if  they  chose ;  and  could  they,  on  their  return,  be  still 
useful  in  the  same  department  of  Christian  labour,  viz. 
communicating  Christian  truth   to   certain  regions  of  the 


364  ON  TEACHING  ALL  NATIONS. 

world ;  a  new  aspect  would  be  given  to  Missionary  opera- 
tions, which  would  greatly  increase  the  number  of  agents, 
and  open  a  door  for  a  class  of  labourers  at  present  excluded. 
Were  the  home  department  of  co-operation  originated  and 
supported  with  vigour,  Missionaries,  whose  want  of  health 
compelled  them  to  return,  could  be  still  usefully  employed 
in  reference  to  the  same  object  which  they  pursued 
abroad.  Native  converts  from  foreign  countries,  who 
should  visit  England,  would  be  received  in  this  country  by 
those  who  were  fully  competent  to  hold  intercourse  with 
them,  and  instruct  them  in  whatever  they  might  require, 
without  loss  of  time. 

It  is  within  the  capability  of  a  few  Christians  to  make  an 
experiment  of  the  practicability  of  this  mode  of  proceeding 
at  home,  by  attending  to  some  of  the  principal  languages  of 
Asia,  the  Chinese,  Sanscrit,  Malayan,  &c.  Should  the  plan 
succeed,  it  may  be  gradually  extended,  till  it  embraces  the 
whole  world.  It  would,  however,  be  a  more  satisfactory 
trial,  if  the  several  churches  or  Missionary  Societies  would 
unite  their  efforts  in  making  the  experiment  on  a  large 
scale.  And  as  the  peculiarities  of  theological  sentiment 
are  not  to  be  introduced,  but  only  that  instruction  in  lan- 
guage and  modern  pagan  opinions,  which  are  necessary  to 
all  Missionaries,  to  enable  them  to  publish  divine  truth, 
and  to  refute  error,  there  does  not  seem  any  reason  why  all 
Societies,  which  desire  the  diffusion  of  Christian  knowledge, 
should  not  co-operate. 

The  utility  of  those  persons,  who  have  civil  duties  in 
India  to  perform,  first  studying  the  language  in  this  country, 
has  been  proved  at  the  Honourable  Company's  Home 
College,  where  young  men  are  initiated  by  European  Pro- 
fessors in  the  languages  of  the  East,  previously  to  their 
going  abroad.  Professor  Lee's  example  and  opinion,  also, 
are  both  in  favour  of  the  practicability  of  the  projected 
measure. 

It  may  be  objected  to  the  whole  of  what  is  here  pro- 
posed, that  it  is  an  endeavour  to  introduce  a  new  aera  of  Mis- 
sions made  easy,  and  to  dispense  with  the  primitive  spirit 
of  devotedness  and  personal  sacrifice  which  should  distin- 


ON  TEACHING  ALL  NATIONS.  365 

guish  the  servants  of  Christ.     In  answer  to  which,  a  dis- 
tinction between  tliose  difficulties  which  are  inherent  in  the 
work,  and  those  which  are  of  man's  making  will  be  suffi- 
cient.    For  example,  that  a  Missionary  should,  on  going  to 
a  pagan  region,  abandon  his  native  country  for  life,  has  long 
been  the  prevailing  opinion ;  but  neither  apostolic  example, 
nor  theprecepts  of  the  NewTestament,  require  any  such  thing. 
For  man  to  make  the  service  more  difficult  than  Heaven  and 
its  own  nature  have  made  it,  savours  of  the  same  supersti- 
tious spirit  as  the  self-imp 'j«^^d  riiisterities  of  pagan  devotees. 
To  remove  the  impositions  of  the  man  of  sin — celibacy, 
vows  of  poverty,  and  so  forth,  might  have  been  called,  in 
Luther's  days,  a  making  of  Christianity  easy  ;  but  all  judi- 
cious Christians  now  agree,  that  it  was  only  removing  a 
human  yoke,  by  which  removal  Christianity  was  greatly  be- 
nefited :  so  also,  as  to  the  case  in  hand  ;  if  Christian  Mis- 
sions can  be  freed  from  an  implied  vow  of  poverty  and  per- 
petual exile,  and  similar  difficulties  of  man's  imposing,  al- 
though doing  so  may  be  stigmatized  as  a  worldly  policy,  to 
remove  the  cross,  it  will  be,  in  truth,  only  removing  the 
impositions  of  a  self-righteous  will- worship.     A  v/orldly, 
money-making,  covetous  spirit,  is  utterly  unchristian,  whe- 
ther found  in  Messengers  of  the  Churches,  or  Pastors,  or 
People.    A  dependence  on  abstract  education,  learning,  and 
means,  instead  of  a  dependance  on  the  simple  unadorned 
Gospel  of  our  Saviour,   and  the   energies    of  the  Divine 
Spirit,  is  not  the  thing  that  we  advocate.     But  we  do  ad- 
vocate the  diligent  employment  of  proper  means  to  convey 
Christian  knowledge  to  men's  minds  all  round  the  world ; 
and  the  removal  of  every  impediment  that  Holy  Scripture 
will  allow  to  many  persons  engaging  in  this  work. 

The  world  is,  under  God,  one  vast  empire  ;  or,  as  the  Chi- 
nese Sages  say,  it  is  but  "  one  family;"  and  whether  a  Chris- 
tian teacher  be  employed  in  one  province  of  this  empire,  or 
in  reference  to  this,  or  to  another  department  of  the  great  fa- 
mily, cannot  make  such  a  mighty  difference  in  the  rules  ap- 
plicable to  these  teachers,  and  the  means  to  fit  them  for 
their  work,  and  which  they  should  employ,  as  some  per- 
sons would  suppose. 


366  ON  TEACHING  ALL  NATIONS. 

In  the  early  history  of  the  Church,  the  writings  and 
apologies  of  the  Christian  Fathers  were  of  great  efficacy  ; 
and  at  the  Reformation,  the  press  was  productive  of  the 
greatest  good.  Also  in  the  present  day  its  effect  is  of  the 
utmost  service  to  the  Christian  cause.  If  we  would  have  it 
operate  on  mankind,  the  study  of  all  the  living  languages 
on  earth  must  be  more  encouraged.  Archbishop  Tillotson 
thought  that  a  miraculous  gift  of  tongues  was  necessary  for 
the  universal  propagation  of  the  Gospel,  and  being  neces- 
sary, would  be  granted  ;  (Vol.  x.  p.  4454  and  4527-)  but  till 
human  industry  has  done  its  utmost,  it  is  not  fair  to  assert 
the  necessity  of  miraculous  aid.  Would  not  a  Society  in 
London  to  encourage  the  study  of  all  living  languages,  for 
the  purpose  of  communicating  Christian  knowledge  to  all 
nations,  be  a  means  very  likely  to  further  greatly  the  uni- 
versal dissemination  of  Christian  truth  ?  Would  it  not  be  a 
most  important  means  of  preparing  the  Messengers  of  the 
Churches  to  fulfil  the  Saviour's  last  command  to  his  disci- 
ples, "  Go  and  teach  all  nations  ?" 

With  a  view  to  the  formation  of  such  a  Society,*  these 
thoughts  are  respectfully  submitted  to  the  public  who 
take  an  interest  in  the  propagation  of  the  Gospel. 

*  The  "  Language  Institution,  in  Aid  of  the  Propagation  of  Chris- 
tianity," established  in  Bartlett's  Buildings,  carries  into  effect  a  part  of 
these  suggestions.  It  still  requires,  as  an  integral  part  of  the  Institution, 
a  Literary  Committee,  to  call  periodical  meetings  of  pious  Literati,  versed 
in  ancient  and  in  modern  languages,  for  the  purpose  of  extending  infor- 
mation, and  exciting  interest  about  the  less  cultivated  languages  of  man- 
kind. 


PROPOSAL 


BETTERING    THE   MOUALS    AND    CONDITION 
OF  SAILORS  IN  CHINA. 


As  the  spiritual  condition  of  seamen  in  China,  referred  to 
in  the  following  Paper,  yet  remains  unattended  to  by  the 
zealous  Christians  of  England  and  America,  the  document 
is  here  inserted,  to  keep  alive  the  subject,  in  the  hope  that 
by  the  blessing  of  Divine  Providence,  something  may  even- 
tually be  done  in  that  distant  land  for  the  Sailor's  w^elfare. 


TO  THE  PUBLIC. 

Canton,  December  1,  1822. 

The  General  Plan  given  in  the  following  Proposal  being 
approved  of  by  some  individuals  to  whom  the  manuscript 
has  been  shown,  it  is  now  printed,  to  make  the  subject 
more  extensively  known,  that  its  merits  or  demerits,  practi- 
cability, or  impracticability,  may  be  conversed  about,  and 
more  distinctly  ascertained.  Dr.  Morrison  will  be  happy 
to  receive  the  written  opinions,  or  suggestions  of  any  Gen- 
tleman who  is  resident  in,  or  who  frequents  China,  on  either 
or  both  of  the  subjects  proposed,  for  the  benefit  of  any  Com- 
mittee, who  may  hereafter  meet  to  deliberate  and  report 
thereon. 


PROPOSAL. 

Canton,  Cbina,  September  2oth,  1822. 

At  Whampoa,  the  anchorage  of  European  ships  which 
frequent  China,  there  are  annually  from  fifteen  to  twenty 
large  Indiamen,   and   between  twenty  and   forty  smaller 


36s  PROPOSAL  FOR  BETTERING  THE 

vessels  from  the  United  States.  The  crews  of  those  ships 
make  collectively  from  two  to  three  thousand  men,  all  of 
whom  speak  the  English  language  j  and  therefore,  under 
the  operation  of  liberal  and  Christian  sentiments,  any  bene- 
volent efforts  for  the  good  of  these  men,  whilst  in  China, 
may  include  both  nations. 

The  assistance  that  Sailors  in  China  require,  is  medical 
attendance  for  many  of  them ;  and  for  all  of  them  instruc- 
tion concerning  their  duties  as  moral  and  religious  beings. 
Medical  assistance  is  provided  for  all  the  Indiamen,  and 
for  some  of  the  Ameiican  ships,  and  therefore  it  only  re- 
mains to  be  enquired  whether  the  mode  of  communicating 
that  assistance  may  not  be  improved,  so  as  to  make  the 
condition  of  the  sick  and  healthy  men  better ;  and  the  fa- 
tigue of  the  medical  attendants  less :  that  is,  whether  a 
Floating  Hospital,  to  which  the  sick  men  may  be  re- 
moved from  their  own  ships,  away  from  the  noise  and 
bustle  occasioned  by  unloading,  and  other  duties  daily 
going  on ;  and  what  is  perhaps  of  the  first  importance,  in 
some  complaints,  (arising  as  it  is  supposed  from  the  local 
circumstances  of  a  particular  ship)  removing  the  Hospital 
to  a  more  healthy  part  of  the  river.  In  case  of  infectious 
diseases  also,  the  Floating  Hospital  would  remove  the  sick 
men  from  those  still  in  health. 

Moreover,  ships  do  arrive  frequently,  (i.  e.  English  India 
ships  as  well  as  Americans)  and  occasionally  the  vessels  of 
other  nations,  without  any  medical  person  on  board,  and 
sometimes  without  any  such  person  at  Wharapoa :  in  those 
cases  the  Floating  Hospital,  always  having  a  medical 
man  belonging  to  it,  would  afford  such  relief  as  every 
humane  mind  would  be  happy  to  avail  itself  of ;  and  hu- 
manly speaking,  many  lives  might  be  saved.  And  when 
death  did  occur,  the  rites  of  sepulture  could  perhaps  be 
more  decently  attended  to  by  those  persons  belonging  to 
the  Floating  Hospital  than  is  practicable  amidst  the 
hurry  of  a  ship's  duty. 

However,  much  is  done  for  the  seamen's  health,  and  his 
bodily  comfort ;  and  but  little,  or  nothing  for  the  improve- 
ment of  his  mind.     In  some  ships,  it  is  true  prayers  are 


MORALS,  &c.  OF  SAILORS  IN  CHINA.  369 

read,  which  is  so  far  well ;  but  prayers  are  not  for  the  in- 
struction of  the  ignorant ;  but  are  the  language  of  a  person 
already  instructed,  addressed  to  the  Deity;  and  hence  it 
happens  that  hearing  prayers,  but  seldom  reforms  indivi- 
duals. Without,  however,  discussing  this  question,  the 
fact  is,  that  the  thousands  of  seamen,  who  in  the  course  of 
a  year  stay  a  shorter  or  longer  time  at  Whampoa,  and 
many  of  whom  die  there  (Note  1st),  neither  have  prayers 
nor  any  kind  of  religious  instruction :  and  hence  the  Sunday 
only  gives  them  leisure  to  get  intoxicated  and  quarrel  with 
the  Chinese.  A  Floating  Chapel  (Note  2),  with  sermons 
twice  a  day,  would  furnish  the  means  of  rational  occupa- 
tion, and  of  religious  and  moral  instruction  to  as  many  of 
the  seamen  as  chose  to  avail  themselves  of  it;  many  of 
whom  would  no  doubt  gladly  do  so,  if  a  pious  zealous 
Preacher  addressed  them.  The  benefits  arising  from  such 
an  Institution  would  not  only  apply  to  the  individual  sailors 
whose  minds  were  improved  ;  but  from  the  more  moral  and 
orderly  behaviour  of  the  sailors,  which  would  in  all  proba- 
bility follow,  the  intei'ests  of  all  who  trade  in  China  would 
be  subserved,  and  the  respectability  of  foreigners,  in  the 
eyes  of  the  Chinese,  would  be  promoted. 

The  Floating  Hospital,  and  the  Floating  Chapel, 
being  perfectly  unconnected  with  the  natives,  and  the 
Bailors  not  having  to  go  on  shore  when  frequenting  either, 
no  opposition  can  be  anticipated  from  the  Chinese  Govern- 
ment, nor  any  interruption  to  Divine  Service,  from  the 
curiosity,  or  insolence  of  the  populace. 

The  only  objection  to  the  Plan  appears  to  be  the  proba- 
ble expense  of  the  vessels  employed;  and  of  the  persons 
who  shall  perform  the  necessary  duties. 

At  London  on  the  Thames  (Note  3),  at  Liverpool,  and 
at  Leith,  and  other  places,  the  Floating  Chapel  has  been 
adopted,  and  been  found  to  meet  the  wishes  of  sailors,  and 
to  be  useful  to  them.  At  London  a  Floating  Hospital 
has  been  commenced,  and  met  with  the  approbation  of  His 
Majesty's  Government,  and  many  persons  of  distinction  in 
the  country. 

The  expense  for  the  Hospital  would  arise  chiefly  from 

B  B 


370  PROPOSALS  FOR  BETTERING  THE 

the  vessel  employed  ;  for  it  may  be  hoped  that  the  medical 
gentleman  belonging  to  the  fleet  would  arrange  a  plan  by 
which  they  could  attend  the  Hospital  by  turns,  and  so  have 
indeed  more  leisure  than  when  attending  each  his  own  ship. 
The  expenditure  of  medicines  would  not  be  more  in  one 
case  than  the  other :  and  those  ships  which  were  unsupplied 
with  a  surgeon,  could  not  object  to  pay  a  sum  of  money, 
as  they  now  do,  for  the  visits  of  the  Surgeons  of  other  ships. 

The  Chapel  would  of  course  be  an  entirely  new  source 
of  expense,  as  no  means  have  heretofore  been  used  by  the 
English  or  Americans,  for  the  moral  and  religious  instruc- 
tion of  their  seamen  in  China.  Some  of  the  continental 
nations,  who  formerly  frequented  China,  had  school- 
masters and  chaplains  on  board. 

Whether  Chinese  chop-boats  could  be  fitted  up  to 
answer  the  purposes  intended,  and  other  details  of  the  sub- 
ject, could  be  ascertained  by  a  Committee  of  Gentlemen, 
well  affected  to  the  general  objects. 

The  Honourable  Company's  Chapel  in  Canton  is  not  of 
use  to  the  sailors,  for  they  are  not  allowed  to  visit  Canton, 
excepting  as  boat's  crews  ;*  and  the  few  that  happen  to  be  in 
Canton  on  Sundays,  never  attend  the  Chapel;  probably 
under  an  idea  that  it  is  not  intended  for  them  but  for  gen- 
tlemen. If  they  were  disposed  to  go,  it  could  not  contain 
many.f 

P.S.  December  1st. — On  the  2d  of  November,  the  room 
fitted  up  as  a  Chapel  at  Canton  was  burnt  down. 

*  The  sailors,  in  former  times,  had  perfect  liberty  to  go  to  Canton  in 
large  numbers  ;  but  they  so  frequently  disgraced  themselves  and  their 
country,  by  drunkenness,  and  became  so  often  involved  in  serious  affrays 
and  homicides,  it  was  found  necessary  to  confine  them  much  to  the  ships. 

f  On  Sunday,  the  10th  of  November,  1822,  a  Betliel  flag,  prepared 
by  Mr.  Oliphant,  a  pious  American  Gentleman  of  the  Presbyterian 
Church  at  New  York,  was  hoisted  at  Whampoa,  at  the  mast-head 
of  the  ship  Pacific,  of  Philadelphia,  belonging  to  Mr.  Ralston,  a 
veteran  foreign  Director  of  the  London  Missionary  Society ;  and  a  ser- 
mon was  preached  on  deck  to  an  attentive  congregation,  from  a  passage 
in  the  Prophet  Ezekiel,  "  They  caused  my  name  to  be  blasphemed 
amonfif  the  heathen,"  &c. 


MORALS,  &c.  OF  SAILORS  IN  CHINA  3/1 

NOTE. — I.  Captain  W.  of  the  Honourable  Company's 
Service,  thinks  the  average  number  of  deaths  at  Whampoa, 
amongst  the  English  Sailors,  annually  is  one  hundred ; 
others  think  the  average  betvi^een  one  and  two  hundred. 
In  the  season  1820-21,  a  single  Company's  ship  lost 
THIRTY  men. 

II.  Instead  of  a  vessel  fitted  up  on  purpose  for  a  Cha- 
pel, the  deck  of  any  ship  in  the  harbour,  may  at  first  be 
borrowed  on  a  Sunday  morning,  and  if  there  were  service 
twice  a  day,  the  deck  of  another  ship,  in  a  different  part  of 
the  river  be  employed  in  the  afternoon.  It  is  presumed 
that  there  would  always  be  found  Commanders  who  would 
be  perfectly  willing  to  subject  themselves  to  the  slight 
inconvenience  which  this  arrangement  would  occasion,  for 
the  sake  of  at  least  making  a  fair  trial  to  improve  the 
morals  of  the  seamen. 

III.  "  The  Port  of  London  Society  for  promoting  Re- 
ligion among  Seamen,"  was  instituted  in  1818.  The 
East  India  Company  subscribed  to  it  £100.  Prince  Leo- 
pold attended  the  Second  Anniversary,  in  May  1820. 

(Highmore's  View  of  Charitable  Institutions.) 


B  b2 


TRACT, 


ADDRESSED  TO  SAILORS. 


China,  September  22,  1822. 

British  Sailors  I  Men  born  in  Christian  lands! — In 
consequence  of  your  being  now  far  off  from  your  native 
islands,  and  from  your  kindred,  and  sojourning  for  awhile 
on  the  borders  of  a  proud  pagan  nation,  I  address  you  as  a 
fellow-countryman  and  as  a  friend.  I  desire  to  appeal  to 
your  understandings  and  to  your  good  feelings.  I  desire  to 
promote  your  personal  respectability,  the  honour  of  our 
country,  and  your  happiness,  both  in  this  life,  and  in  that 
eternal  state  of  existence,  which  God  our  Saviour  has  as- 
sured us  will  come  after  the  death  of  the  body.  Your  cir- 
cumstances as  to  your  kindred  at  home  are  no  doubt  very 
various  ;  some  of  you  have  fathers  and  mothers  yet  alive, 
who  are  anxious  about  their  sons,  exposed  as  they  deem  to 
the  perils  of  the  ocean ;  scorched  by  the  hot  rays  of  a  ver- 
tical sun ;  and  in  danger  of  being  seduced  by  bad  company 
to  impiety,  to  drunkenness,  or  to  debauchery ;  other  men 
and  lads  are  fatherless  or  motherless,  and  alas !  friendless  : 
others  again,  it  may  be,  are  the  only  support  of  an  aged 
mother,  of  a  sister,  or  of  a  v/ife  and  family.  I  address  you 
as  a  man  who  knows  the  feelings  of  a  son,  of  a  father,  of  a 
husband,  and  of  a  friend  ;  and  I  hope  on  the  perusal  of  this 
paper  you  will  cherish  all  the  kindest  recollections  of  your 
homes  and  your  kindred;  that  serious  reflections  may 
gain  the  readier  access  to  your  understandings  and  your 
hearts. 

Sailors!    you  know  that,  in  reference  to   fighting  his 
country's  foes,  the  gallant  Nelson  said,  "  England  expects 


TRACT  ADDRESSED  TO  SAILORS.  3/3 

every  man  to  do  his  duty."    This  was  nobly  said  in  the 
day  of  battle,  and  it  is  not  less  true  in  the  time  of  peace ; 
England  expects,  and  I  will  add,  Heaven  expects,  every 
man  to  do  his  duty.     Now  every  man  has  certain  duties  to 
perform  to  himself,  to  his  kindred  and  country,  to  mankind 
generally,  and   to    his    God  and    Saviour.     And  what  is 
man  ?     Man  is  a  creature  composed  of  a  body  and  of  a 
soul :  in  his  body  (the  flesh,  and  blood,  and  bones,)  man 
resembles  the  beasts ;  but  in  his  soul,  a  spiritual  thinking 
substance,  he  resembles  the  angels ;  when  the  body  dies, 
the  soul  dies  not,  but  passes  to  an  invisible  eternal  state. 
Man  is  a  creature  accountable  for  his  thoughts,  his  words, 
and  his  actions  to  Almighty  God,  the  Maker  and  Preserver 
of  the  Universe,  which  is  composed  of  the  sun,  the  moon, 
and  the  stars ;  the  earth,  and  all  that  are  on  it ;  the  ocean, 
and  all  the  creatures  that  are  in  it.     Every  man  therefore 
should  remember  daily  that  he  is  not  allowed  to  do  as  he 
pleases  ;  but  he  must  do  what  reason,  and  conscience,  and 
God's  declared  will  require  him  to   do.     When  God  Al- 
mighty made  the  first  man,  he  taught  him  to  know  his  M'ill 
perfectly ;  and  all  nations,  the  Chinese  and  other  heathen 
nations,    have    retained    to   this    day   some  part   of  this 
knowledge  ;  and  any  man  may,  from  studying  God's  works 
and  God's  providence,  infer,  to  a  considerable  extent,  the 
will  of  God ;  but  God's  will  is  most  fully  made  known  in 
the  books  written  by  Moses  and  the  Jewish  Prophets ;  and 
by  the  Apostles  and  other  Disciples  of  Jesus  Christ  our 
Saviour ;    for   those   men,  out  of  mercy  to  all   mankind, 
were  taught  by  God  Almighty,  what  was  his  will,  and  what 
he  required  of  men,  and  what  were  his  plans  of  mercy  to- 
wards men.     Now  then.  Reason,  and  Conscience,  and  the 
Bible  must  be  your  guides,  and  you  ought  to  think  and 
read ;    and  also  take  the  advice  of  well-intentioned  men, 
who  may  have  had  more  time  to  think  and  to  read  than 
you  have  had.    It  is  on  this  supposition,  that  I,  although 
not  born  with  a  silver  spoon  in  my  mouth,  may  have  had 
more  time  and  more  favourable  opportunities  than  some  of 
you,  that  I  take  upon  me  to  volunteer  my  advice. 

Your  duty  to  yourselves  requires  you  to  take  due  care 


374  TRACT  ADDRESSED  TO  SAILORS. 

both  of  your  body  and  of  your  soul.  You  must  work  to 
obtain  an  honest  supply  of  food  and  raiment;  and 
that,  if  possible,  you  may  have  an  overplus  to  help  your 
kindred,  some  of  whom  may  be  old,  or  sick,  or  helpless* 
If  a  man  merely  eats,  and  drinks,  and  works,  and  sleeps, 
and  never  thinks  about  his  family,  or  of  improving  his 
own  mind,  or  of  promoting  the  welfare  of  his  immortal 
spirit,  he  lives  as  if  he  were  all  body,  and  not  better  than 
the  beasts  :  and  further,  if  a  man  exerts  his  mind  as  well 
as  labours  with  his  hands,  only  to  pamper  his  animal  ap- 
petites, he  makes  his  soul,  which  is  the  spiritual,  noble, 
and  angelic  part  of  his  nature,  a  slave  to  the  brutal  part, 
the  animal  body,  and  so,  in  many  cases,  becomes  worse  than 
a  beast ;  or,  as  some  old  writers  say,  such  a  man  is  "  half 
brute  and  half  devil."  A  good  man  uses  his  reason  and  re- 
ligion to  regulate  his  animal  appetites,  because  God  has 
forbidden  excess  and  irregularity,  and  because  the  un- 
restricted indulgence  of  appetite  and  lust  is  injurious  to 
man's  health ;  wastes  the  property  which  should  enable 
him  to  do  good  to  his  kindred  or  to  the  sick  and  distressed ; 
for  excess  and  irregularity  are  generally  injurious  to  other 
people,  either  by  the  withdrawment  of  some  good,  or  by 
the  infliction  of  some  positive  evil. 

Those  of  you  who  have  performed  several  voyages  to 
China,  know  very  well,  that  annually  many  men  belonging 
to  the  fleet  die  at  Whampoa;  sometimes  by  the  uaual 
course  of  God's  providence,  without  any  direct  cause  in- 
duced by  themselves,  and  in  this  case  they  are  blameless ; 
but  also  sometimes  in  consequence  of  diseases  brought  on 
by  drunkenness  and  lewdness  before  coming  to  China ;  or 
by  indulgence  in  the  same  vices  whilst  in  China.  Now  al- 
though it  is  sometimes  said  "  such  a  man  is  only  his  own 
enemy,  he  hurts  nobody  but  himself;"  this  is  not  quite 
true.  If  he  have  parents  or  sisters  to  take  care  for  him, 
and  he  for  them,  he  injures  them  by  bringing  on  his  own 
death,  he  grieves  their  hearts,  and  perhaps  brings  down  a 
parent's  grey  head  with  sorrow  to  the  grave.  Besides,  the 
drunkard  often  injures  others  by  his  quarrelling  and  fight- 
ing :  and  the  whoremonger  either  reduces  a  poor  and  much- 


TRACT  ADDRESSED  TO  SAILORS.  375 

to-be-pitied  woman  to  the  most  degraded  state  possible  in 
this  life,  and  to  the  most  hopeless  for  the  life  to  come ;  or 
he  assists  in  perpetuating  that  unhappy  state.  Let  every 
man  feel  for  a  poor  prostitute,  as  he  would  if  his  own  mo- 
ther or  his  sister  were  in  that  state.  It  is  not  true  that 
drunkenness  and  debauchery  injure  only  a  man's  self:  how- 
ever, if  it  were  true,  still  every  man,  (a  sailor  as  well  as 
any  other  man,)  should  in  duty  to  himself  avoid  making 
his  mind  the  servant  or  slave  of  the  merely  brutal  part  of 
his  person ;  and  should  employ  reason  and  religion  to  re- 
gulate his  appetites.  All  a  man's  duties  to  himself  and 
to  others,  are  moreover  sanctioned  by  the  approbation  of 
God,  and  a  violation  of  those  duties  is  followed  by  his 
displeasure.  Providence  has  attached,  as  an  usual  conse- 
quence, disease  and  penury  to  intemperance  and  lewdness  ; 
and  the  Bible  says,  "  for  these  things'  sake  the  wrath  of 
God  Cometh  on  the  children  of  disobedience." 

In  China  the  British  Sailor  too  commonly  misuses  the 
leisure  of  the  Sunday ;  and  on  liberty  days  abandons  him- 
self to  the  grossest,  and  most  unrestrained  indulgence  of 
his  beastly  appetites ;  even  when  on  duty  at  Canton,  he 
sometimes  allows  himself  to  get  drunk  in  Hog-lane ;  and  in 
so  doing,  not  only  injures  his  health,  but  exposes  his  person, 
his  country,  and  his  religion  to  the  scorn  of  the  Pagan  Chi- 
nese ;  and  he,  in  common  with  every  unjust,  covetous,  ava- 
ricious, lying,  drunken,  debauched  European,  in  Pagan 
countries,  causes  God  our  Saviour  to  be  blasphemed 
amongst  the  heathen  ;  such  men,  whatever  their  station,  or 
whatever  their  cloth,  not  only  neglect  their  own  salvation  ; 
but  also  hinder  the  salvation  of  others.  These  are  awful 
vi^ws  of  the  subject,  and  not  alone  applicable  to  sailors  in 
China. 

But  to  return, — British  Sailors!  it  is  allowed  on  all 
hands  that  you  possess  courage  and  generosity;  that  you 
can  fight  hard,  when  your  commander  bids  ;  and  that  you 
will  jump  overboard  at  the  risk  of  your  own  lives  to  save  a 
person  drowning :  still  war  and  danger  are  evils  ;  you  do 
not  wish  an  eternal  continuance  of  strife  and  of  hurricanes. 
What  is  your  character  in  peace  !     I  will  tell  you  ;  you  arc 


376  TRACT  ADDRESSED  TO  SAILORS. 

accused  in  the  British  Parliament,  and  in  the  English  news- 
papers, and  in  the  conversation  of  some  gentlemen,  of  bein^ 
ungrateful,  turbulent,  and  riotous  ;  and  of  getting  drunk,  and 
of  quarrelling,  and  fighting,  and  sometimes  of  causing  the 
death  of  the  natives  ;  and  by  such  conduct,  in  China  parti- 
cularly, of  occasioning  an  immense  loss  of  property  to  your 
employers,  by  involving  them,  through  your  misconduct,  in 
discussions  with  the  Chinese  Government,  to  prevent  your 
being  tortured  and  strangled  unjustly  in  cases  of  accidental 
homicide.  The  Chinese  law  will  not  excuse  a  man  who 
kills  another  in  a  fight,  because  the  other  man  struck  him 
first,  or  insulted  him  by  words  or  looks.  The  English  law 
does  not  allow  of  slight  pretexts  for  killing  a  man ;  and  the 
Chinese  law  is  more  strict  than  the  English  law  is.  If 
therefore  you  get  drunk,  or  put  yourselves  in  a  passion,  and 
fight  and  kill  a  native,  you  will  not  only  be  censured  by 
your  countrymen,  but  your  own  life  may  be  sacrificed, 
should  the  facts  be  proved  against  you ;  for  nobody  should 
screen  a  murderer.  The  sailors  of  other  countries  are  com- 
mended as  more  reasonable  and  better  behaved  than  you 
are  ;  and  even  the  Chinamen  are  preferred  before  you,  as  an 
orderly  sober  people.  Now,  as  a  man,  and  a  man  bred  up 
in  a  Christian  land,  every  sailor  in  the  Chinese  fleet  should 
reflect,  and  see  how  far  these  accusations  are  true  in  refer- 
ence to  himself;  and  if  his  conduct  has  heretofore  given  just 
occasion  for  these  censures,  let  him  resolve  to  alter  his  con- 
duct. Let  him  think  of  his  home,  of  his  kindred,  of  his 
country,  and  of  his  Saviour,  and  no  longer  by  his  miscon- 
duct cause  injurious  reflections  to  be  thrown  on  them. 
And  let  him  think  of  his  duty  to  himself;  that  he  has  a 
soul  to  be  saved,  as  well  as  a  body  to  be  fed  and  clothed ; 
and  let  him  resolve  to  be  true  to  her  who  is,  or  whom  he 
intends  (if  Heaven  will)  to  make  his  wife.  Thus  with 
God's  help,  a  general  reformation  in  the  conduct  and  cha- 
racter of  British  Seamen  who  frequent  Cliina  will  take 
place,  and  the  shameful  excesses  of  liberty-days  will  be 
discontinued. 

I  might  here  reason  with  seamen  on  their  duties  to  man- 
kind generally,  to  Hindoos  aud  to  Chinese,  to  Malays  or 


TRACT  ADDRESSED  TO  SAILORS.  377 

to  any  other  people, — to  act  justly  and  kindly,  and  to  behave 
peaceably  ;  for  all  these  men  are  (as  the  Lord's  Prayer  im- 
plies) God's  creatures,  nay,  God's  children;  hence  these  words 
which  begin  the  Prayer,  and  which  may  be  used  by  all  men, 
"  Our  Father  which  art  in  heaven,'*  and  so  on.  All  na- 
tions, it  is  true,  are  not  the  same  in  character,  any  more 
than  all  the  sons  of  a  family  are  the  same  in  temper  and 
conduct.  Some  sons  are  dutiful,  others  are  undutiful; 
some  are  clever  fellows,  others  are  great  blockheads  ;  still 
they  should  in  a  family  be  all  kind  to  each  other.  These 
members  of  the  human  family,  the  rascally  Chinamen,  as 
they  are  sometimes  called,  are  shrewd  fellows ;  and  I  am 
sorry  to  say,  they  too  often  take  in  the  honest-hearted 
British  Sailor.  They  sell  him  bad  poisonous  grog  or 
spirits,  and  they  pretend  to  be  friends  till  he  is  drunk,  and 
then  they  rob  him  of  his  money.  These  fellows  should  be 
shunned  and  guarded  against.  All  Chinese  are  not  so  bad. 
They  have  both  good  and  bad  men  amongst  them.  But  all 
of  them,  even  when  saucy,  are  not  worth  fighting  with.  A 
British  seaman's  courage  is  well  known ;  he  need  not  show 
it  in  fighting  with  the  Chinamen,  but  he  should  try  to  be 
quite  as  sober,  and  as  well  behaved  as  the  best  of  these 
people  are  :  and  he  should  not  allow  himself  to  be  taken 
aback  by  a  spirit-drinking  breeze,  whilst  the  bad  China- 
men are  sipping  tea  with  a  final  intention  of  coolly  robbing 
poor  Jack's  pockets.  This  simplicity  of  the  Sailor  is  what 
every  body  blames ;  and  those  who  most  love  and  admire 
a  True  British  Tar,  still  weep  over  his  too  frequent  thought- 
lessness and  folly. 

Wishing  you,  Men  and  Lads,  health  and  every  good,  and 
I  say  it  very  seriously,  Peace  with  God,  by  repentance  and 
faith  in  the  merits  of  our  Saviour ;  for  then  you  will  study 
to  "  live  a  godly,  righteous,  and  sober  life,"  wherever  you  go. 

I  remain, 

Your's  sincerely, 

Amicus. 


3/8  TRACT  ADDRESSED  TO  SAILORS. 

SAILOR'S  PRAYER. 
Written  in  the  Atlantic  Ocean,  on  board  the  Ship  Mexico. 

Guide  us,  O!  thou  great  Jehovah, 
Wanderers  on  the  mighty  deep ; 

From  the  storm  and  raging  tempest 
Deign  our  floating  bark  to  keep ; 
Lord  of  Heaven ! 

Bid  the  breeze  propitious  blow. 

Be  our  safe  guard  thro'  the  night-watch, 

And  our  guardian  all  the  day, 
To  ourdestin'd  port  in  safety, 

Give  us  fleet  and  gladsome  way  ; 
Strong  Deliv'rer !  • 
Be  thou  still  our  strength  and  shield. 

/' 
And  when  life's  short  voyage  is  over, 

In  the  haven  of  the  blest, 
May  we,  guided  by  thy  Spirit, 

Find  an  everlasting  rest; 
Father  hear  us ! 
For  the  great  Redeemer's  sake. 


A 

BRIEF     INQUIRY 

INTO 

WHAT  MAY  REASONABLY  BE  EXPECTED  OF 

(aTTOOToXot  €Kt:\r](jiMy) 

MESSENGERS  OR  APOSTLES  OF  THE  CHURCHES," 

TO    UNEVANGELIZED    NATIONS.* 


1. — "  The  great  principles  of  moral  science  require  every  individual 
firstto  St  udi/  and  2»'actice  virtue  himself ,  and  then  to  communicate 
the  hnowledge  and  practice  of  virtue  to  others." — (Confucius.) 

2. — "  Touching  the  preferment  of  the  contemplative,  or  active  life  — 
Christianity  decideth  it  against  Aristotle."  For  contemplation, 
which  should  be  finished  in  itself,  without  casting  beams  on  so- 
ciety, assuredly  (Christian)  divinity  knoweth  it  not." 

"  There  is  formed  in  every  thing  a  double  nature  of  good  :  the  one,  as 
every  thing,  is  a  total  in  itself ;  the  other,  as  it  is  a  part  or  mem- 
ber of  a  greater  body,  whereof  the  latter  is  in  a  degree  the  greater 
and  tJie  worthier,  because  it  tendeth  to  the  conservation  of  a  more 
general  form.  Therefore  we  see  the  iron  in  particular  sympathy 
moveth  to  the  loadstone,  but  yet,  if  it  exceed  a  certain  quantity, 

•  The  English  Version  renders 

ATToaroXog — Apostle  and  Mtssenger; 

EiKKXrjcria — Assembly  and  Church  ; 

1  Tnjperrig — Minister,  Officer  and  Servant ; 

iSiuKoyoc — Minuter;  and  Deacon  and  Servant. 
This,  in  my  opinion,  is  a  defect,  because  it  does  not  afford  the  English 
Reader  an  opportunity  of  judging  for  himself  of  the  use  of  these  and  such- 
like epithets.  Jesus  himself  is  called  "  The  Apostle"  of  our  profession.  The 
difference  between  the  Iwelve  Apostles,  and  other  Messengers,  did  not  consist 
in,  nor  is  it  marked  by,  the  term  employed  to  designate  them,  but  in  the 
Person  sending,  and  in  the  qualifications  he  bestowed  upon  them.  The  im- 
mediate *'  Apostles  of  Christ,"  and  the  "  Apostles  of  Churches,"  either  in  the 
primitive  or  any  subsequent  age,  hold  very  different  offices  in  degree,  although 
similar  in  kind,  for  both  carry  God's  message  of  mercy  to  perishing  sinners. 


380  A  BRIEF  INQUIRY,  &c. 

it  forsaketh  the  afl'ection  to  the  loadstone,  and,  like  a  good  patriot, 
movetli  to  the  earth,  which  is  the  region  and  country  of  massy- 
bodies  ;  so  may  we  go  forward  and  see  that  water  and  massy 
bodies  move  to  the  centre  of  the  earth  ;  but  rather  than  to  suffer  a 
divulsion  in  the  continuance  of  nature,  they  will  move  upwards 
from  the  centre  of  the  earth,  forsaking  their  duty  to  the  earth,  in 
regard  of  their  duty  to  the  world. — But  it  may  be  truly  affirmed, 
that  there  never  was  any  philosophy,  religion,  or  other  discipline, 
which  did  so  plainly  and  highly  exalt  the  good  that  is  communi- 
cative, and  depress  the  good  which  is  private  and  j)cirticular,  as 
the  holy  (Christian)  faith  ;  well  declaring,  that  it  was  the  same 
God  that  gave  the  Christian  law  to  men,  who  gave  those  laws  of 
nature  to  inanimate  creatures  that  we  spake  of  before." — (Bacon.) 

3. — "  Christianity  never  expects  that  men  will,  of  their  own  accord, 
originate  that  movement  by  which  they  are  to  come  in  contact 
with  the  faith  of  the  Gospel ;  and  therefore,  instead  of  waiting  till 
they  shall  move  towards  the  Gospel,  it  has  been  provided  from 
the  first  that  the  Gospel  shall  move  towards  them. 

"  It  is  no  where  supposed  that  the  demand  for  Christianity  is  sponta- 
neously, and,  in  the  first  instance,  to  arise  among  those  who  are 
not  Christians ;  but  it  is  laid  upon  those  who  are  Christians,  to 
go  abroad,  and,  if  possible,  to  awaken  out  of  their  spiritual 
lethargy  those  who  are  fast  asleep  in  that  worldliness  which  they 
love,  and  from  which,  without  some  external  application  ;  there 
is  no  rational  prospect  of  ever  arousing  them." — (Chalmers.) 

4. — "  The  Lord  Christ,  having  ascended  iip  far  above  all  heavens, 
gave  some  Apostles,  some  Prophets,  some  Evangelists,  and  some 
Pastors  and  Teachers."—"  God  hath  set  in  the  church  gifts  of  heal- 
ing, helps,  governments,  diversities  of  tongues,"  &c.  — (St.  Paul.) 

5. — "  Prophets  may  denote  such  as  possessed  the  word  of  knowledge 
as  well  as  the  gift  of  prophecy."— (Boothroyd.) 

6. — "  The  office  of  Apostles  is  acknowledged,  on  all  hands,  long 
since  to  have  terminated. 

"  Of  Prophets  it  is  only  necessary  to  observe,  that  their  office  must 
terminate,  of  course,  when  inspiration  terminates. 

"  Evangelists  are  universally  acknowledged  to  have  been  extraordi- 
nary officers,  and  to  have  ceased  in  a  very  early  period  of  the  church. 

**  There  remain  then  only  Pastors  and  Teachers — but  the  same  per- 
son was  Pastor  and  Teacher. 

"  We  are  (thus)  come  to  one  class  of  permanent  Ecclesiastical  offi- 
cers, viz.  that  which  is  known  by  the  word  Pastors ." —{DyflGm .) 

7. — Thus  it  is  that  some  men  get  rid  of  a  variety  of  officers,  i.  e.  of  a 
diversity  of  Labourers  and  Helpers  in  the  church,  in  order  to 
suit  their  own  local  wants,  or  their  modern  systems,  by  assuming 
and  exaggerating  the  "  extraordinary"  character  and  circum- 
stances of  the  primitive  churcli ;  just  as  some  others  in  «jur  day 
get  rid  of  primitive  doctrines  and  duties  on  the  same  plea." — 
(Morrison.) 


A  BRIEF  INQUIRY,  &c. 


381 


8.—"  All  our  long  conversation  on  the  subject  of  religion  ended  in 
nothing.     My  friend  was  convinced  he  was  right ;  and  all  the 
texts  I  produced  were,  according  to  him,  applicable  only  to  the 
times  of  the  Apostles."— {Ma«.t\'^.) 
9.—"  Evangelists  .-—Under   this  name  they   are   to   be  understood 
whom  the  Apostles  used  as  their  attendants,  in  performing  their 
office  ;  because  they  were  not  sufficient  for  every  thing.     Of  this 
kind  were  Timothy,    Titus,    Silvanus,    ApoUos,    whom    Paul 
joined  with  himself  in  the  inscription  of  the  epistles,  yet  so  as  to 
call  himself  alone  an  Apostle  :  this  office,  therefore,  was  only  tem- 
porary."—(Bez  a  .) 
The  opinion  of  this  venerable  Reformer,  in  the  last  clause,  seems  not 
well  founded.    The  office  of  "  Evangelists,"  in  the  primitive  times, 
was  in  most  respects  similar  to  that  of  Missionaries  in  subsequent 
times.     They  were  preachers  of  the  Gospel  without  full  apostolical 
authority  and  without  any  stated  charge  ;  going  among  the  hea- 
then to  found  churches,  visiting  the  churches  already  planted,  &c. 
—  When  zeal  for  propagating  the  Gospel  subsided,  this  office  sunk 
into  disuse ;  and  thus,  for  ages,  the  heathen  have  been  in  a  great 
measure  neglected:  and  it  seems  to  have  been  one  grand  defect 
at  the  Reformation,  that  no  part  of  the  funds,  which  had  been  ap- 
propriated  to   religious   purposes,  was  reserved  for  the  special 
object  of  supporting   Evangelists  to  the    heathen  world.— The 
office  of  Evangelist  must  revive  along  with  the  spirit  of  evange- 
lizing the  nations."— (Scott.) 
10.—"  Those  employed  in  preaching  the  Gospel  to  those  who  had 
not  yet  received  it,  the  Scripture  calls  Evangelists."— (  Hammond.) 
ll._'<  The  motives  that  ought  to  determine  a  man  to  dedicate  him- 
self to  the  ministering  in  the  church,  are  a  zeal  for  promoting  the 
glory  of  God,  for  raising  the  honour  of  the  Christian  religion,  for 
the  making  it  to  be  better  understood,  and  more   submitted  to. 
He  that  loves  it,  and  feels  the  excellency  of  it  i  ■■  himself,  that  has 
^  a  due  sense   of  God's  goodness  in  it  to  mankind,   and  that  is 
entirely  possessed  Avith  that,  will  feel  a  zeal  within  himself,  for 
communicating  that  to  others;  that  so  the  only  true  God,  and 
Jesus  Christ  whom  he  has  sent,  may  be  more  universally  glori- 
fied and  served  by  his  creatures.     An<l  when  to  this  he  has  added 
a  concern  for  the  souls  of  men,  a  tenderness  for  them,  a  zeal  to 
rescue  them  from  endless  misei-y,  and  a  desire  to  put  them  in  the 
way  to  everlasting  happiness  ;  and  from  these  motives,  feels  in 
himself  a  desire  to  dedicate  his  life  and  labours  to  those  ends  ; 
and  in  order  to  them,  studies  to  understand  the  Scriptures,  and 
more  particularly  the  New  Testament,  that  from  thence  he  may 
form  a  true  notion  of  this  holy  religion,  and  so  be  an  able  mi- 
nister of  it :  this  man,  atid  this  only  man,  so  moved  and  so  quali- 
fied, can  in  truth,  and  with  a  good  conscience,  answer,  that  he 
trusts  he  is  inwardly  moved  by  the  Holy  Ghost."  —{l&\%nov  Bur- 
net.) 


382  A  BRIEF  INQUIRY,  &c. 

12.  "  Much  remains 

To  conquer  still ;  peace  hath  her  victories 
No  less  renowned  than  Wiirr." 

(Milton,  May  1682,  on  a  proposal  for  the 
propagation  of  the  Gospel.) 

"  Heretofore,  in  the  first  Evangelic  times,  (and  it  were  happy  for 
Christendom  if  it  were  so  again,)  Ministers  of  the  Gospel  were  by 
nothing  else  distinguished  from  other  Christians,  but  by  their  spi- 
ritual hnotvledge  and  sanctity  of  life." 


1.  Xhere  are  some  professing  Christians,  of  whom 
we  have  recently  heard,  who  still  argue  that  Christian 
Missions  should  be  deferred,  till  the  Almighty  shall  be 
pleased  to  grant  tniraculous  poivers  to  the  men  who  shall 
be  sent  to  heathen  nations.  But  the  communication  of 
Christian  knowledge  to  a  fellow  creature,  is  within  the 
compass  of  man's  ordinary  powers;  and  therefore  the 
reason  for  desiring  miraculous  gifts  does  not  appear.  The 
earth,  by  culture,  accompanied  by  heaven's  showers  and 
sunshine,  brings  forth  grain  for  the  sustenance  of  man  ;  and 
therefore  no  one  asks  for  a  miraculous  production  of  the 
earth's  fruits.  The  knowledge  of  Christian  principles,  like 
other  knowledge,  may  be  communicated  by  human  in- 
dustry ;  and  when  watered  by  heavenly  influences  from 
God's  Holy  Spirit,  be  made  productive  of  holiness  and 
virtue.  We  therefore  deem  it  impious  to  be  idle,  and  pre- 
tend to  wait  for  miraculous  powers. 

2.  Some  advocates  for  Missions  contend,  that  a  re- 
nunciation of  all  assistance  from  regularly  organized  bodies 
of  Christians,  of  a  pecuniary  nature,  is  essential  to  the 
character  of  a  modern  Missionary ;  and  till  such  devotees 
can  be  obtained,  the  Churches  must  be  contented  to  wait 
and  pray,  &c  That  men  who  can  prosecute  a  Mission  to 
teach  Christianity  to  unenlightened  nations,  free  of  all 
charge  to  the  Churches,  or  the  Heathen,  are  perfectly  jus- 
tified in  so  doing,  there  can  be  no  doubt.  But  it  is  denied 
that  the  Churches  should  inactively  wait,  and  only  pray  for 
Providence  to  raise  up  such  persons.     We  argue  this  on 


A  BRIEF  INQUIRY,  &c.  383 

the  principle,  that,  to  neglect  human  means,  which  God  has 
put  in  our  power,  for  the  effecting  of  any  good,  and  to 
pray  that  heaven  may  be  pleased  to  effectuate  that  good 
ivithout  means,  is  impious  hypocrisy  and  mockery.  Man 
has  no  right  to  look  for  extraordinary  help  from  Heaven, 
till  he  has  "  exhausted  human  efforts."  In  a  devout  spirit 
of  humble  dependence  on  God,  first,  Tsin  jin  leih,  "  exert- 
to-the-utmost  man's  strength,"  and  then  it  is  justifiable  to 
cast  one's-self  on  the  Almighty  arm  for  extraordinary  aid, 
if  God  be  pleased  to  grant  it. 

The  rational  spirit  of  Christian  Protestantism  always 
does  this  now  in  all  cases ;  as  for  instance,  in  the  midst 
of  tempests  and  shipwrecks,  instead  of  remaining  motion- 
less, as  some  do,  under  a  belief  of  Mahommedan  fatalism, 
or  cursing  and  beating  their  gods  or  saints,  as  do  image- 
worshippers,  of  Pagan  or  of  Christian  name,  British 
seamen  never  abandon  the  use  of  means. 

The  principle  that  it  is  man's  duty  to  use  all  just  means 
in  his  power,  for  the  promotion  of  spiritual  as  well  as 
temporal  good,  before  he  expects  or  prays  for  extraordinary 
interpositions  of  Providence,  is  but  now  being  apphed  to 
Christian  Missions.  There  has  been,  since  the  late  revival 
of  Missionary  zeal,  too  much  looking  for  "  super-human'' 
agents  ;  men  that  should  not  require  instruction;  men  with- 
out human  passions,  and  above  human  wants  and  human 
infirmities  ;  and  there  has  been  too  much  anticipation  that 
Providence  would  interfere  extraordinarily  or  miraculously, 
ere  ever  man  had  put  forth  the  strength  and  energy  already 
entrusted  to  him. 

In  a  spirit  of  devoteeism  all  the  Christian  self-tor- 
mentors, the  monks  of  Alet,  who  made  a  merit  of  stinging 
their  hands  with  nettles,  and  the  flagellantes,  who  scourged 
themselves  with  whips,  are  far  outdone  by  the  self-torturing 
devotees  of  India,  and  other  parts  of  the  world.  Austerities 
may  excite  admiration  from  the  ignorant,  and  serve  the 
purpose  of  self-righteous,  self  deifying  mortals;  but  they 
communicate  no  knowledge;  they  lead  not  men  to  God  and 
to  the  Saviour ;  they  have  been  in  every  age  of  the  world 
assumed  as  a  cloak  for  secret  impiety  and  licentiousness. 


384  \  BRIEF  INQUIRY,  &c. 

or  have  been  the  lamentable  vagaries  of  weak  and  mistaken 
minds.  I  know  I  now  tread  on  dangerous  ground,  and  the 
opposite  extreme  has  not  been  less  ruinous  to  all  that  is 
estimable  and  good  in  the  character  of  man.  But  I  advo- 
cate not  either  extreme.  Prosperity  I  know  is  dangerous 
as  well  as  adversity,  and  self-indulgence  is  a  more  frequent 
vice  than  an  excess  of  self-mortification.  Still  there  is  a 
medium  line  of  moral  rectitude  and  Christian  wisdom, 
equally  remote  from  each  extreme,  and  it  is  for  that  medium 
1  now  contend. 

Having  put  the  case  negatively,  I  will  now  state  it 
positively.  I  think  some  theorists  on  the  Missionary  cha- 
racter, have  worked  it  up  to  an  utterly  unattainable  degree 
of  ideal  perfection.  I  choose  a  simpler  and  more  practica- 
ble view. 

3.  A  messenger  of  the  Churches  should  then,  I  con- 
ceive, generally  speaking,  possess  the  same  qualifications 
as  a  Minister  of  religion  at  home.  Whilst  the  enemies  of 
Missions  ask  for  miraculous  powers,  some  of  the  professed 
friends  have  maintained  that  an  absence  of  all  talent  and 
acquirement  does  not  disqualify  a  person  ;  and  that  any 
body  who  has  piety,  will  do  for  a  Missionary,  but  not  for  a 
Minister.  If  a  difference  be  argued  for,  I  think  the  higher 
qualifications    are    required    for   the    Missionary   work.* 

*  I  have  heard  it  suggested  among  Protestant  Dissenters,  that  their 
weakest  Ministers,  who  can  be  of  little  service  in  Europe,  are  very  proper 
for  Missionaries."  (And  I  have  heard  the  same  sentiment  expressed  by 
Missionary  Directors,  in  1825.)  "Under  shelter  of  the  opinion  that 
men  of  the  best  talents  should  be  kept  at  home,  we  shall  give  too  much 
encouragement  to  that  self-con)placency  which  cleaves  to  such  men,  and 
grant  them  a  dismission  from  the  service,  which  they  will  be  glad  to  avail 
themselves  of.  But  I  cannot  believe  those  Gentlemen  think  soberly  of 
themselvps,  as  they  ought  to  do,  who  suppose  they  are  too  great,  or  too 
considerable  to  engage  in  Missions."'  (Up  to  the  present  time  I  have  still 
heard  it  maintained,  that  the  most  highly  gifted  and  best  instructed  Mi- 
nisters of  religion  ought  to  be  retained  at  home,  and  take  the  advice 
given  to  King  David,  "Thou  art  better  than  ten  thousand  oftis;  therefore 
now  it  is  better  that  thou  succour  us  out  of  the  city.") 

"  As  a  man  of  no  learning  myself,  I  cannot  but  feel  it  a  little  con- 
temptuous for  me  and  my  poorbretliren,  to  be  shoved  with  so  much  good 


A  BRIEF  INQUIRY,  &c.  385 

However,  the  Missionary  should  doubtless  possess  Chris- 
tian knoivledge  and  real  personal  piety.  Without  pre- 
scribing what  his  soul-experience  of  the  "  terrors  of  the 
Lord,"  and  the  "joy  of  believing"  in  Jesus  should  be,  he 
ought  not  to  be  unacquainted  with  spiritual  exercises  of  the 
heart,  connected  with,  or  antecedent  or  consequent  to,  the 
conversion  of  the  soul,  or  its  being  turned  from  darkness  to 
light,  and  from  Satan  to  God.  He  must  be  an  experienced 
Christian.*  God  usually  makes  the  most  holy  men  the 
medium  of  spiritual  blessings  to  others. 

He  should  possess  some  skill  in  languages ;  a  rather 
critical  knowledge  of  Holy  Scripture,  and  of  the  evidences 
of  revealed  religion ;   a  knowledge  of  the  history  of  the 


will  into  the  hottest  front  of  the  battle,  by  men  who  are  fitter  for  the  work, 
but  who  claim  that  very  fitness  as  the  apology  for  sitting  still ;  pleading 
their  literature,  and  popular  elocution,  as  a  discharge  from  the  war." 
(Melville  Horne.) 

"  Among  other  calumnies  which  were  circulated  against  the  founders 
of  the  Missionary  Society,  Avas  the  ungenerous  imputation,  that  they  were 
ready  to  transport  their  brethren  to  uncongenial  climates,  to  labour 
amongst  savage  and  heathen  nations,  whilst  they  continued  to  enjoy  the 
delights  of  home.  This  reproach  was  as  untrue  as  it  was  unkind,  for  Dr. 
Bogue  and  others  requested  of  the  East  India  Company  permission  to  go 
to  India,  and  were  refused.  (Cong.  Mag,  Feb.  1826.) 

Some  have  gone  to  be  temporary  Superintendents  and  Commissioners; 
but,  query  ?  Did  any  of  the  Founders  or  Directors  ever  actually  go  to  be 
Missio7iaries?  Have  they  not  all  "continued  to  enjoy  the  delights  of 
home  ?"  They  have  transported  others,  but  7iever  gone  themselves.  Where 
then  is  the  calumny  or  the  untruth? 

*  "  In  the  qualification  of  a  Missionary  we  must  enquire  not  only  into 
the  sinceriti/  of  his  piety,  but  also  into  the  power  of  it.  We  should  injure 
many  by  questioning  their  piety,  who  are  not  yet  possessed  of  that  vigour- 
ous  and  steadfast  faith,  that  joyous  hope,  and  that  fervent  love,  which  are 
absolutely  necessary  to  support  a  man  under  all  the  sacrifices,  dangers, 
hardships,  and  discouragements  of  a  Missionary  warfare.  The  tree  that 
is  green,  flourishing,  and  fruitful,  while  standing  in  a  rich  soil,  and 
sheltered  by  a  surrounding  wood,  inight  wither  and  die,  or  be  torn  2ip  by 
its  roots,  if  removed  to  a  heath,  and  standing  alone  exposed  to  the  tempest. '' 
"  A  tolerable  strength  and  maturity  of  religion,  will  therefore  be  as  need- 
ful as  the  sincerity  of  it."  "  His  Missionary  zeal  should  not  have  beea 
lately  kindled,  but  such  as  having  burned  for  years  promises  to  continue 
in  its  heat."  (MELvrtLr.  Horne.) 

c  c 


386  A  BRIEF  INQUIRY,  &cc. 

church  and  of  the  world.  He  should  have  enlarged  views 
of  human  nature,  in  contradistinction  from  strong  sec- 
tarian or  national  prejudices.  English,  or  American,  or 
French,  or  even  European  prejudices  should  not  be  allowed 
to  influence  strongly  his  mind.  He  should  not  have  a  zeal 
for  his  national  usages,  which  form  no  part  of  Christian 
practice.  A  Christian  Missionary  from  England  is  not  sent 
to  India  or  any  other  part  of  the  v/orld  to  introduce 
English  customs,  but  Christ's  Gospel.  He  should  not  be 
shocked  nor  irritated  by  the  innocent  usages  of  other  na- 
tions, which  happen  to  differ  from  his  own.  A  Missionary's 
views  of  Providence,  and  the  gracious  care  of  God  ex- 
tended to  all  parts  of  his  world,  should  elevate  his  mind 
above  the  Swiss  disease  of  extravagant  love  of  country. 
A  notion  which  some  people  possess,  that  there  is  nothing 
good  or  comfortable  out  of  England,  that  all  God's  works, 
every  where,  are  inferior  and  to  be  despised,  in  comparison 
with  what  he  hath  done  for  England,  may  be  called 
patriotism;  but  it  is  a  notion  that  is  unjust,  and  of  an  im- 
pious tendency,  and  is  unworthy  of  a  Christian  Missionary. 
He  should  have  enlaraed  views  of  human  governments, 
and  not  be  a  stickler  for  or  against  any  form  into  which 
circumstances  may  have  moulded  the  system  of  national 
rule,  or  even  of  Ecclesiastical  Government.  There  is  no 
reason  why  he  should  not  have  his  own  opinions  on  such 
subjects,  but  he  should  not  be  a  keen  politician,  nor  a  high 
man  for  his  own  sect-ion  or  "  branch"  of  the  universal 
Church,  whether  Greek,  Latin,  or  Protestant."*  He  should 
have  "  a  single  eye"  to  the  glory  of  God  and  the  good  of 
men  ;  a  simplicity  of  intention  that  appears  above  board. 
He  should  not  be  an  intriguing  Ecclesiastic,  nor  of  a 
grovelling  plebeian  mind,  that  would  flatter  the  rich  and 
powerful  to  obtain  secular  interest.  He  must  carry  the 
principle  of  unlimited  toleration  to  the  ends  of  the  earth — 
that  ma?i  is  7iot  accountable  to  man,  but  is  accountable  to 

*  "  You  greatly  prevaricate  (or  err)  if  you  are  more  zealously  intent 
to  promote  Independency  than  Christianity ;  Presbytery  than  Christianity ; 
Prelacy  than  Christianity."    (Howe.) 


A  BRIEF  INQUIRY,  &c.  387 

God  "  onely"  for  his  religious  opinions.  If  he  could,  he 
must  not  induce  the  state  to  make  up  his  lack  of  persuasion 
and  spiritual  industry  by  penal  statutes. 

5.  He  should  possess  an  aptness  to  teach,  and  affec- 
tionate zeal  to  do  good  to  men  in  every  way,  but  especially 
by  proclaiming  to  them  the  blessed  Gospel  of  our  Lord 
Jesus  Christ,  and  by  teaching  them  all  that  our  Saviour 
commanded.  A  fierce  zeal,  a  melancholy  austerity,  and  a 
restless,  fretting,  irritability  of  feeling,*  and  an  eccentric, 
odd  temper — although  these  may  possibly  be  connected 
with  true  piety,  are  still  all  so  many  blemishes  in  a  Mis- 
sionary. A  well-meaning,  obstinate  wrong-headedness, 
may  appear  to  a  sincere  young  man  decision  of  character 
and  Christian  courage ;  but  under  such  a  persuasion  he 
may  rather  "  hinder"  than  "  further"  the  Gospel  among  the 
Heathen. 

6.  He  should  be  a  man  of  prayer,  and  hold  daily  and 
hourly  communion  with  God — a  holy  man.-t*  He  should 
enter  on  his  work  as  the  servant  of  Him  who  has  all  power 
in  heaven  and  on  earth ;  and  with  the  same  feeling  and  in- 
tention, he  must  go  onward  in  it.  He  must  look  above 
and  beyond  the  Churches,  up  to  God  and  to  his  Saviour. 
If  man  forsakes  him,  he  must  not  forsake  the  work.  If  he 
be  neglected  by  Missionary  Societies,  or  their  Secretaries, 
and  his  office  be  merely  praised  and  pitied,  rather  than 
really  esteemed,J  he  must  not  abandon  it  in  disgust. 
He  must  lead,  and  not  folloiv  in  this  great  enterprise. 

*  The  two  most  lauded  Protestant  Missionaries,  Brainerd  and  Martyn, 
justly  esteemed  for  their  general  excellencies,  were  not,  however,  the  one 
in  his  suicidal  austerities,  and  the  other  in  his  sensitive  irritability, 
to  be  imitated. 

t  "  The  moral  weight  of  the  clergy,  [and  of  every  minister  of  religion 
at  home  or  abroad,]  arises  above  all,  under  the  divine  blessing,  Jrom  the 
holiness  of  their  lives.  It  was  in  part  the  personal  holiness  of  our  Lord, 
as  contrasted  with  the  hypocrisy  of  the  Scribes,  which  enabled  him  to 
speak  as  one  having  authority.  And  had  the  enemies  of  St.  Paul  found 
aught  to  object  against  the  purity-  of  his  life,  he  would  not  have  been 
brought  before  four  successive  tribunals,  to  defend  himself  merely  from 
the  frivolous  charge  of  being  a  ringleader  of  the  sect  of  the  Nazarenes." 
(Sumner.) 

X  In  the  Quarterly  Theological  Review,  (Dec.  1825,)  which  is  con- 
cc2 


388  A  BRIEF  INQUIRY,  &c, 

7.  With  his  mind  thus  fortified  by  an  immediate  re- 
ference to,  and  constant  dependence  on  heaven,  he  will 


ducted  in  a  mild  but  partial  spirit  of  criticism,  there  are  some  remarks 
on  a  book  of  the  late  learned  Missionary  Printer,  Mr.  Ward,  entitled, 
"  Reflections,"  &c.  The  reviewer  has  expressed  the  sentiment,  vrhich, 
in  Discourse  XV.  page  195,  we  suspected  was  generally  prevalent,  viz. 
"  That  the  Missionary  work  is  still,  by  the  churches,  deemed,  in  compari- 
son of  the  Ministry  at  home,  a  low  service." 

The  Reviewer  sneers  at  Mr.  Ward  for  asserting  that  our  Saviour  ap- 
peared in  Judea  as  an  "humble  itinerant,"  and  as  "  the  Missionary 
from  heaven." 

This  sneer  is  countenanced  by  applying  to  the  case  Dr.  Johnson's 
remark,  in  his  life  of  Milton,  that  every  man's  particular  profession, 
acquires  in  his  own  mind  an  undue  degree  of  importance.  This  is,  no 
doubt,  true;  but  it  applies  equally  to  Authors,  Reviewers,  Parish  Priests, 
and  Bishops,  as  well  as  to  Missionaries.  There  may  be  a  bias  in  the 
Reviewer,  as  great  as  in  the  Missionary.  What  then  are  the  facts  ?  Can 
it  be  denied  by  any  Christian,  that  the  blessed  Jesus  appeared  in  Judea 
in  the  form  of  a  "  servant  going  about"  doing  good,  or  as  an  "  humble 
itinerant  teacher,"*  unsanctioned  and  disallowed  by  the  priesthood  of 
■the  land. 

Bishop  Heber,  the  Reviewer  remarks,  took  his  leave  of  the  Christian 
Knowledge  Society  with  a  "  graceful  modesty,"  describing  himself  as 
"  their  Missionary  to  Calcutta."  By  this  it  is  supposed  the  Bishop  did 
not  mean  to  magnify  his  office,  but  the  opposite.  Now,  for  Bishop  Heber 
we  have  the  highest  possible  respect,  and  sincerely  believe  him  to  be  a 
Bishop  of  an  Apostolic  spirit ;  but  if  Bp.  Heber  thought,  as  the  Reviewer 
seems  to  do,  that  being  a  Bishop  over  a  few  thousands  of  European 
Christians  in  India,  was  a  higher  office  than  being  a  "  Messenger  of 
Christian  Churches"  to  millions  of  Pagans,  we  differ  both  from  the  Bishop 
and  the  Reviewer :  and  this  opinion  we  form,  not  from  a  desire  to  mag- 
nify our  office,  but  to  do  justice  to  an  office  still  in  very  low  estimation,  not 
only  among  the  "  Great  Clerks"  of  National  Churches,  but  also  among  the 
Pastors,  or  preaching  Bishops,  of  Congregational  Churches  both  in  England 
and  Scotland.  To  be  plain,  we  consider  the  venerable  Missionary  Carey 
to  have  filled,  during  his  residence  in  India,  as  high  a  station  under  the 
Government  of  Providence,  as  the  Lord  Bishop  of  Calcutta,  whose 
office,  and  the  importance  of  whose  duties,  we  have  no  wish  to 
depreciate. 

•  It  is  true  our  blessed  Saviour  appeared  in  Judea  as  the  Messiah,  but  still 
the  question  returns,  Did  Messiah  appear  as   a  dignitary  of  the  Jewish 
.church,  or  as  an  «•  humble  itinerant  teacher  ?" 


A  BRIEF  INQUIRY,  &c.  389 

persevere.*  No  man  who  puts  his  hand  to  this  plough 
does  well  to  look  back  and  desert  it,  without  some  apparent 
and  just  cause.  But  when  such  cause  does  occur,  a  Mis- 
sionary may  return  with  honour  to  his  native  land.  That 
he  should  bind  himself  to  perpetual  exile,  and  to  expatriate 
his  children,  is  a  superstitious  requirement  of  man's  im- 
posing. 

8.  He  should  "  endure  hardness  as  a  good  soldier  of 
Jesus  Christ."  To  complain  of  difficulties  inseparably 
connected  with  the  work,  is  unworthy  of  him.i-  And  he 
should  have  the  determination  of  a  good  soldier,  rather  to 
die  in  conflict,  than  desert  or  compromise  his  cause.  But 
this  soldier-like  feeling  and  resolution,  to  fight  till  death, 
striving  to  dispossess  spiritual  enemies,  does  not  make  him 
insensible  of  the  neglect  of  his  fellow  Christians  j;}:  nor  are 

*  "  If  success  be  demanded,  it  is  replied,  that  is  not  the  inquiry  of 
Him  "  of  whom  are  all  things,"  either  in  this  world  or  in  that  which  is 
to  corae.  With  Him  the  question  is  this,  What  has  been  aimed  at, 
what  has  been  intended  in  singleness  of  heart?"  {Martyn's  Memoirs.) 

"  Success  may  be  viewed  two  ways  ;  as  to  the  actual  preparation  of 
means  for  the  extensive  diffusion  of  knowledge,  and  as  to  the  actual 
turning  of  many  to  righteousness.  The  former  kind  of  success  has  in 
some  measure  attended  the  Ultra-Gangetic  Missions ;  for  the  latter  we 
greatly  long,  and  earnestly  pray."  (Milne.) 

f  "  The  conservation  of  duty  to  the  public  (and  to  his  Saviour)  ought 
to  be  more  precious  than  the  conservation  of  life  and  being;  according 
to  that  memorable  speech  of  Pompeius  Magnus,  when  being  in  commis- 
sion of  purveyance  for  a  famine  at  Rome,  and  being  dissuaded  with  great 
vehemency  and  instance  by  his  friends  about  him,  that  he  should  not 
hazard  himself  to  sea  in  an  extremity  of  weather,  he  said  only  to  them, 
*  Necesse  est  ut  earn,  non  ut  vivam ;'  It  is  necessary  that  I  should  go,  not 
that  I  should  live."  (Bacon.) 

I  "  The  People  of  the  Universal  Church  comprise  all  nations — whose 
conversion  it  is  the  duty  of  all  men  to  promote  to  the  utmost  of  their 
power." 

"  With  regard  to  the  remuneration  to  be  allotted  to  the  Ministers  of 
the  Universal  Church,  as  well  as  to  those  of  particular  religious  communi- 
ties, it  must  be  allowed  that  a  certain  recompence  is  both  reasonable  in 
itself,  and  sanctioned  by  the  law  of  God,  and  the  declauations  of  Christ 
and  his  Apostle,  The  workman  is  worthy  of  his  meat.  Who  goeth  a  war- 
fare at  any  time  at  his  own  charges  ?  Let  him  that  is  taught  in  the  icord, 
communicate  unto  him  that  teacheth  in  all  good  things— let  the  elders  that 


390  A  BRIEF  INQUIRY,  &c. 

the  Churches,  who  constitute  the  Commissariat  Depart- 
ment at  home,  justified  in  gratuitously  adding,  by  their 


rule  well,  Sfc.  Hence  it  is  lawful  and  equitable,  and  the  ordinance  of 
God  himself,  that  they  which  preach  the  Gospel,  should  live  of  the  Gospel. 
It  is,  however,  more  desirable  for  examples'  sake,  and  for  the  preventing 
of  offence  or  suspicion,  as  well  as  more  noble  and  honourable  in  itself, 
and  conducive  to  our  more  complete  glorifying  God,  to  render  an  unpaid 
service  to  the  church;  in  this,  as  well  as  in  all  other  instances,  and,  after 
the  example  of  our  Lord,  to  minister  and  serve  gratuitouslj/.  Even  as 
the  Son  of  man  came  not  to  be  ministered  unto,  but  to  minister.  Freely  ye 
have  received,  freely  give.  Remember  the  words  of  the  Lord  Jesus,  how 
he  said,  It  is  more  blessed  to  give  than  to  receive.  Paul  proposed  the 
same  to  the  imitation  of  ministers  in  general,  and  recommended  it  by 
his  example.  Ye  yourselves  knoxv,  that  these  hands  have  ministered  unto 
my  necessities,  and  to  them  that  were  with  7vc  :  I  have  showed  you  in  all 
things,  how  that  so  labouring,  ye  ought  to  support  the  weak.  Yourselves 
know  how  ye  ought  to  follow  us ;  for  we  behaved  not  ourselves  disorderly 
among  you ;  neither  did  we  eat  any  man's  bread  for  nought ;  but  wrought 
with  labour  and  travail  night  and  day,  that  we  might  not  be  chargeable  to 
any  of  you  :  not  because  we  have  not  power,  but  to  make  ourselves  an  ex- 
ample unto  you  to  follow  us.  I  have  used  none  of  these  things ;  neither  have  I 
written  these  things  that  it  should  he  so  done  unto  me  ;  for  it  were  better  for 
me  to  die,  than  that  any  man  should  make  my  glorying  void :  what  is  my  re- 
ward thenl  verily,  that  when  I  preach  the  Gospel,  1  may  make  the  Gospel 
of  Christ  without  charge,  that  I  abuse  not  my  power  in  the  Gospel.    When 

I  was  present  with  you,  and  wanted,  I  was  chargeable  to  no  man In 

all  things  I  have  kept  myself  from  being  burthensome  unto  you,  and  so  will 
I  keep  myself.  No  man  shall  stop  me  of  this  boasting.  What  I  do,  that 
I  will  do,  that  I  may  cut  off'  occasion  from  them  that  desire  occasion,  that 
wherein  they  glory,  they  may  bejound  even  as  we  are.  Behold  the  third 
time  I  am  ready  to  come  unto  you,  and  I  will  not  be  burthensome  to  you  ; 
for  1  seek  not  yours,  but  you ;  for  the  child?cn  ought  not  to  lay  up  for  the 
parents,  but  the  parents  Jbr  the  children.  Did  I  make  gain  of  you  by  any 
of  them  whom  I  sent  unto  you  ?  Did  Titus  make  a  gain  of  you  ?  Walked 
we  not  in  the  same  spirit  ?  We  do  all  things,  dearly  beloved,  for  your  edify- 
ing. And  if  at  any  time  extreme  necessity  compelled  him  to  accept  the 
voluntary  aid  of  the  churches,  such  constraint  was  so  grievous  to  him, 
that  he  accuses  himself  as  if  he  were  guilty  of  robbery.  I  robbed  other 
churches,  taking  ivuges  of  them,  to  do  you  service." 

"  Pecuniary  considerations  ought  by  no  means  to  enter  into  our  mo- 
tives for  preaching  the  Gospel.  Thy  money  perish  with  thee,  because  thou 
hast  thought  that  the  gift  of  God  may  be  purchased  with  money."  If  it  be 
a  crime  to  purchase  the  Gospel,  what,  must  it  be  to  sell  it  ?  How  then, 
ask  the  Ministers,  are  we  to  live  ?  How  ought  they  to  live,  but  as  the 


A  BRIEF  INQUIRY,  ike.  391 

parsimony  or  neglect,  to  the  siifFerings  of  the  soldier  in  the 
field.  Still,  if  they  do  carelessly  add  to  his  sufKerings,  the 
good  Missionary  will,  nevertheless,  remain  at  his  post,  as 
long  as  ever  the  banner  of  the  cross  continues  to  be  un- 
furled* 

9.  A  Missionary  should  be  a  man  of  good  temper,f 
tender  feeling,  and  active  benevolence,  bearing  much  and 
long  with  enemies  and  young  converts  \  in  meekness 
instructing   those   that  oppose  themselves  ;    not  a  stern, 

Prophets  lived  of  old  ?  On  their  own  private  resources,  by  the  exercise  of 
some  calling,  by  honest  industry,  after  the  example  of  the  Prophets,  who 
accounted  it  no  disgrace  to  hew  their  own  wood,  and  build  their  own 
houses; — of  (our  blessed  Saviour  Jesus)  Christ,  who  (some  suppose) 
wrought  with  his  own  hands  as  a  carpenter."    (Milton.) 

Of  the  lawfulness  of  Christian  Missionaries  and  Ministers  following 
some  secular  profession  for  a  livelihood,  whilst  they  teach  the  great  truths 
of  Christianity  to  others,  whether  in  Christianized  or  Pagan  countries,  I 
have  no  doubt;  but  the  general  pructicahiUti/  of  it  in  modern  times,  is  not 
so  apparent.  In  this,  as  in  other  cases,  the  work  will  be  best  done  by  a 
division  of  labour.  (Morrison.) 

"  If,  however,  such  self-denial  be  thought  too  arduous  for  the  Ministers 
of  the  present  day,  they  will  most  nearly  approach  to  it,  when,  relying  on 
the  providence  of  God  who  called  them,  they  shall  look  for  the  necessary 
support  of  life,  not  from  the  edicts  of  the  civil  power,  (nor  from  the  fixed 
stipends  or  salaries  of  Missionary  Societies,)  but  from  the  spontaneous 
good-will  and  liberality  of  the  Church,  in  requital  of  their  voluntary 
service,"    (Miltow.) 

"  Bishop  Mant  justifies  the  union  of  the  magisterial  character  and 
that  of  an  instructor  of  youth,  as  '  secular  occupations'  consistent  with  the 
functions  of  a  clergyman."  (Christian  Remembranctr,  FeZ*.  1826.) 

The  Minister  of  religion  "  desecrates  his  high  calling,  when  he  con- 
siders it  in  the  light  of  a  commercial  transaction,  in  which  a  bargain  is 
struck  for  a  certain  return  of  services,  upon  the  payment  of  a  certain 
price."  (Sum NEK.) 

*  We  should  almost  doubt  the  propriety  of  this  martial  imagery,  were 
it  not  sanctioned  by  Apostolic  exainpie,  lest  we  should  be  supposed  the 
advocates  of  war.  For  the  Missionary  should  be  the  Herald  of  peace, 
not  only  between  a  guilty  conscience  and  high  heaven,  but  also  of  peace 
on  earth  among  men.    (Morkisox.) 

f  Some  young  English  Missionaries  are  far  inferior  to  Asiatic  Pagans, 
in  command  of  temper,  jn  a  knowledge  of  human  nature,  and  of  tlie 
rights  of  others  to  respectful  treatment,  however  erroneous  their 
creed  may  be.   (Morrison.) 


392  A  BRIEF  INQUIRY,  &c. 

bitter,  metaphysical  doctrinalist.  He  should  ever  be  ready 
to  do  good  to  all  men,  to  the  evil  and  unthankful,  as  well 
as  to  the  household  of  faith.  If  he  have  it  in  his  power  to 
communicate  pecuniary  aid  to  the  distressed,  he  will  not 
confine  it  to  those  who  profess  to  become  Christians,  but 
extend  it  liberally  to  all  human  beings  who  are  in  the 
midst  of  suffering.  Some  persons,  to  avoid  the  possibility 
of  encouraging  hypocrisy,  would  have  Missionaries  stu- 
diously avoid  bestowing  any  charity.  But  then,  in  this 
case,  the  heathen  mock  his  discourses  on  benevolence,  for 
he  is  never  seen  to  practise  it.  The  straitened  circum- 
stances of  Missionaries  generally,  whose  allowances  are 
often  scarcely  adequate  to  support  their  own  famihes,  place 
pecuniary  charities  out  of  their  power.  The  late  Dr. 
Milne  felt  much  this  difficulty,  and  sent  home  a  request  to 
have  small  sums  placed  at  the  disposal  of  Missionaries,  to 
be  expended  by  them  in  relieving  cases  of  distress  among 
the  heathen.  But  however  desirable  this  may  be,  it  is 
possible,  without  silver  or  gold,  to  exhibit  kindness  and 
benevolence  of  heart  and  conduct,  in  various  nameless 
ways. 

10.  The  Missionaries  should  not  cherish  high  notions 
of  priestly*   power  and   privilege,   but  should  introduce 

*  Seeing  it  is  now  generally  admitted  that  the  choice  of  a  nation  can 
constitute  rightful  magistrates,  and  a  rightful  dynasty  of  kings,  (who  are 
^iso  " ministers  of  God"  for  good,)  it  seems  inconsistent  to  reason,  that 
the  choice  of  a  Christian  assembly,  or  church,  consisting  of  "  faithful  men," 
cannot  constitute  a  rightful  Pastor  or  Bishop.  The  kings  of  England, 
"iince  the  ^'glorious  revolution,"  acknowledge  that  their  right  to  reign 
IS  derived  from  the  choice  of  the  people ;  but  the  Bishops  of  the  English 
Church  still  cling  to  a  supposed  divine  right,  derived  mysteriously  by 
a  disputed,  uninterrupted  succession  from  the  Apostles,  through  the 
Bishops  or  Popes  of  Rome ;  deeming  this  a  better  title  than  the  election 
of  Christian  congregations.  And  some  of  the  advocates  of  this  system 
still  scoff  at  those  whom  they  call  "  self-created,"  and  "  self-constituted'' 
teachers.  The  Presbyterian  Church  of  Scotland  too,  and  the  Secession 
Church,  are  not  less  staunch  in  requiring,  as  by  divine  right,  the  com- 
munication of  their  authority  to  teachers  of  Christianity,  and  the  same 
leaven  seems  working  among  Dissenters  and  Methodists.  But  if  Bishop 
Burnet  was  correct  in  considering  an  experimental  knowledge  of  Chris- 
tianity, and   an  ardent  desire  to  communicate  it  to  others,  ;is  a  being 


A  BRIEF  INQUIRY,  &c.  393 

a  systetn  of  mutual  instruction,  to  bear  as   extensively  as 
possible  on  the  facts,  principles,  and  duties  of  Christianity. 

"  moved  hy  the  Holy  Ghost"  to  undertake  the  ministry,  surely  any 
believer  whatever,  j^roy/t/e^f  with  the  requisite  knowledge  and  piety,  is  com- 
petent to  teach  Christianity.  Knowledge  of  any  science  constitutes  a  right 
to  teach  it,  and  why  the  communication  of  Christian  science  should  be 
fettered  by  any  other  conditions,  is  not  easy  to  apprehend.*  It  is  true, 
incompetent  persons  may  assume  to  teach ;  and  it  is  equally  true, 
incompetent  persons  may  be  regularly  appointed  to  teach.  There  is 
no  system  without  its  defects  or  abuses.  Unless  the  disciples  of  Jesus, 
"  scattered  abroad"  throughout  the  United  Kingdom,  and  all  nations 
of  the  world,  exert  themselves,  and  exhort  their  fellow-creatures  to 
"  know  the  Lord,"  we  see  no  adequate  means  for  the  universal  diffusion 
of  Christian  knowledge.  The  Pagans  of  China  teach,  that  it  is  the  duty 
of  every  man,  not  only  to  study  virtue  for  himself,  but  also  to  communi- 
cate it  to  others,  with  all  the  knowledge  and  experience  he  may  acquire ; 
if  he  perform  only  the  first  part  of  this  duty,  and  omit  the  latter,  he  sins 
against  the  light  of  nature ;  whereas  many  of  the  Christian  priesthood  of 
Europe  discourage  every  effort  to  communicate  Christian  knowledge  by 
any  other  persons  than  themselves  ;  and  some  avow  that  they  would 
rather  have  persons  ignorant  of  Christian  doctrine,  than  that  a  layman 
should  teach  it.  A  Dutch  merchant  in  China  wrote  prayers,  and  dis- 
tributed them  amongst  the  poor  Catholics  resident  in  Macao,  for  doing 
which  he  was  summoned  before  the  Bishop,  and  reprimanded.  The 
Bishop  told  him,  that  although  the  prayers  were  good,  it  was  irregular 
and  improper  for  any  but  a  Clergyman  to  write  and  circulate  them. 

The  Ecclesiastics  of  Europe,  who  have  had  it  in  their  power  to 
influence  the  legislatures  of  different  countries,  instead  of  encouraging, 
have  procured  the  prohibition  of  private  assemblies  of  Christians  for 
mutual  instructio7i  and  devotional  exercises.  The  prevention  of  seditious 
meetings  has  been  the  plea ;  but  the  utmost  charity  cannot  help  suspect- 
ing other  motives,  arising  from  selfishness  and  the  lust  of  power  ; 
motives,  indeed,  similar  to  those  that  originated  the  Brahminical  caste 
in  Asia.  Under  such  circumstances,  no  one  can  be  surprised  at  the 
ignorance  of  Christian  doctrine,  and  the  hostility  to  it  which  still 
prevails  in  all  the  nations  of  Europe;  for  Ecclesiastics  have  usurped  the 
keeping  of  the  key  of  knowledge,  and  have,  in  a  large  majority  of  in- 
stances, (it  is  to  be  feared,)  neither  entered  themselves,  nor  suffered 
others  to  enter.    The  Archimandrites,   and    Cardinals,  and    Bishops, 

"  "  The  Romanists  reproach  the  Protestants,  that  their  Ministers  have 
no  Mission,  as  not  being  authorized  in  their  ministry,  either  by  an  uninter- 
rupted succession  from  the  Apostles,  or  by  miracles,  or  by  any  extraordinary 
proof  of  a  vocation.  Many  among  us  deny  any  other  Mission  necessary  for 
the  ministry,  than  the  talents  necessary  to  discharge  it." 


394  A  BRIEF  INQUIRY,  &(•„ 

Every  new  disciple  should  be,  to  the  extent  of  his  capa- 
bilities, a  new  Missionary.  No  native  convert  should  be 
taught  to  live  only  for  himself.  In  this  way,  under  the 
fostering  care  of  the  Great  Shepherd,  Christian  truth  will 
spread  itself  in  all  lands,  and  the  vocation  of  Missionary 
eventually  cease. 

•'  And  tliey  shall  not  teach  any  more 

Every  man  his  neighbour,  and  every  man  his  brother. 

Saying,  '  Know  ye  Jehovah,' 

For  they  shall  all  know  Me, 

From  the  least  of  them  unto  the  greatest  of  them, 

Saith  Jehovah " 

(Jeremiah.) 


CONCLUSION. 

The  preceding  thoughts  on  the  qualifications  of  Mis- 
sionaries are  presented  to  the  reader,  not  as  a  complete 
essay  on  the  subject,  but  as  touching  on  the  leading  points, 
which  the  writer,  from  his  own  experience,  considers  ap- 
plicable to  the  present  times. 

The  qualifications  of  each  Missionary,  natural  or  ac- 

and  Presbyters,  and  other  Rulers  of  national  churches,  who,  by  envying 
the  Lord's  people,  being  prophets,  and  interfering  to  prevent  their 
prophesying  or  teaching,  lander  the  Gospel,  instead  oi  furthering  it, 
have  reason  to  anticipate  a  terrible  account  at  the  day  of  judgment. 

Since  the  human  mind  is  substantially  the  same  in  all  ages  and 
countries,  and  by  it  the  patriarchal  and  the  Jewish  revelations  were 
corrupted ,  it  is  not  matter  of  surprise  that  the  Christian  revelation 
should  also  be  neglected  or  perverted,  and  corrupted  by  those  who 
should  teach  it.*  And,  therefore,  as  in  great  monarchies,  there  are 
appointments  which  proceed,  not  through  the  usual  channels,  but 
immediately  from  the  throne,  so  the  Divine  Providence  seems  sometimes 
to  overlook  the  constituted  authorities  on  earth,  and  Himself  bring 
forwards  unsanctioned  individuals  to  reform  and  bless  mankind.  Such 
was  the  Reformer  Luther,  and  many  others. 

*  "  As  the  Church  of  Jerusalem,  Alexandria,  and  Antioch,  have  erred, 
so  also  the  Church  of  Rome  hath  erred,  not  only  in  their  living  and 
manner  of  ceremonies,  but  also  in  matters  of  faith." 

C Articles  of  Religion. J 


A  BRIEF  INQUIRY,  &c.  395 

quired,  should  be  suited  to  the  people  he  has  to  instruct. 
For  the  old  civilized  nations  of  Asia,  a  degree  of  literary- 
attainment  may  be  suitable,  which  is  not  required  in 
Africa  or  the  South  Seas.  And  in  the  same  Mission,  it 
will  be  most  efficient  when  it  consists  of  various  gifts  and 
qualifications.  To  require  perfection,  or  high  excellence, 
in  many  departments,  from  the  same  individual,  is  to  ex- 
pect more  than  the  experience  of  mankind  warrants.* 
Preachers,  Teachers,   Writers,  Catechists,  School  Masters 

*  "  I  can  do  nothing  to  any  purpose  at  speaking  the  language 
myself." — "  To  ride  about,  freqnently  in  order  to  procure  collections  for 
the  school,  &c.  &c.  leave  me  little  for  application  to  the  study  of  the 
Indian  languages.  And  when  I  add  to  this,  the  time  that  is  necessarily 
consumed  upon  my  Journals,  I  must  say  I  have  little  to  spare  for  other 
business." — "  I  have  been  obliged  to  labour  twelve  and  thirteen  hours  in 
a  day,  till  my  spirits  have  been  extremely  wasted,  and  my  life  almost 
spent,  to  get  these  writings  accomplished.  I  cannot  possibly  gain  two 
hours  in  a  week  for  reading  or  any  other  studies.  Frequently  when 
I  attempt  to  redeem  time,  by  sparing  it  out  of  my  sleeping  hours,  I  am 
by  that  means  thrown  under  bodily  indisposition,  and  rendered  fit 
for  nothing."     (Brainerd.) 

How  lamentable  that  a  man  of  Brainerd's  spirit  and  zeal  should 
have  time  and  health  consumed  in  riding  about  to  procure  collections 
and  in  writint^  journals,  instead  of  learning  the  language  of  the  Heathen  ! 
(Morrison.) 

"Tues.  Dec.  11.  Felt  very  poorly  in  body,  being  much  tired  and 
worn  out  the  last  night." 

"12.  Was  again  very  weak,  endeavoured  to  spend  the  day  in  fasting 
and  prayer;  I  was  much  disordered  when  I  arose,  but  having  deter- 
mined to  spend  the  day  in  this  manner,  I  attempted  it."  "  The  sins 
I  most  lamented  were  pride  and  wandering  thoughts,  the  former  of 
these  excited  me  to  think  of  writing,  or  preaching,  or  converting 
heathen,  or  perfonning  some  other  great  work,  that  my  name  might  live, 
when  I  should  be  dead." 

"  16.  Was  overwhelmed  with  dejection,  that  I  knew  not  how  to  live; 
I  longed  for  death  exceedingly."     (Brainerd.) 

In  these  experiences  of  Brainerd,  it  is  lamentable  to  see  how  much 
Christlessness  there  is.  They  are  recorded,  we  hope,  not  for  the  imitation 
of  Missionaries,  but  as  a  caution.  He  says,  "  My  soul  was  in  anguish 
and  ready  to  drop  into  despair,  to  find  so  much  of  that  cursed  temper — 
Pride."  Yes  !  that  "  cursed  temper"  is,  we  fear,  too  much  mingled  with 
the  best  services  of  the  best  of  men.    (Morrison.) 


396  A  BRIEF  INQUIRY,  8tc. 

and  School  Mistresses ;  Principals  and  Assistants,  united 
in  one  Mission,  centrically  situated,  are  more  likely  to 
communicate,  to  a  wide  circumference,  extensively  and 
effectually.  Christian  knowledge,  than  a  Mission  composed 
of  Preachers  only. 

Those  Christian  Societies  who  make  each  member  of 
a  Mission,  whether  experienced  or  inexperienced,  whether 
judicious  or  injudicious,  whether  of  twenty  years  or  a  day's 
standing,  totally  independent  of  each  other  ;  and  who  from 
principle  reject  all  authority  or  control,  among  the  foreign 
agents  themselves,  may  perhaps  elicit  more  individual 
effort  than  is  the  case  where  a  contrary  system  is  adopted  ; 
but  they  produce  not  that  co-operation,  harmony,  and 
general  effect  which  the  others  do  ;  because  the  individual 
efforts  are  liable  to  be  eccentric  and  extravagant,  conflict- 
ing rather  than  co-operating  with  each  other.  A  Moravian 
Missionary  Community,  with  a  mild  paternal  system 
of  episcopal  order  and  subordination,  or  a  control  of 
"Elders,"*  is  a  more  pleasing  and  edifying  spectacle, 
and  perhaps  a  more  efficient  agency,  than  several  indepen- 
dent isolated  individual  Missionaries,  without  any  system 
of  order  and  co-operation  ;  where  not  even  length  of 
service,  nor  grey  hairs,  are  allowed  any  weight ;  where  the 
*^ younger"  do  not  "submit  themselves  to  the  elder"  but 
*'  wrest"  the  next  clause  of  St.  Peter's  admonition,  so  as  to 
make  him  (by  their  interpretation)  immediately  contradict 
himself,  and  also  the  whole  scope  of  the  inspired  writers, 
by  saying,  "Be  subject  one  to  another;"  as  if  it  meant 
that  all  distinctions  of  age  and  experience  should  be  con- 
founded, and  the  precept  just  uttered  be  reversed,  and 
that  the  "  elder  must  submit  to  the  younger." 

At  home,  independent  pastors  who  may  be  young  and 
injudicious,  are  kept  in  their  place,  and  in  order,  by  the 
common  sense  of  a  large  body  of  Pastors,  Deacons,  and 
Churches ;    but  in  distant  lands  that  check  is   removed, 

*  Since  the  "young,"  in  due  time,  become   "elders,"  this  mode 
of  rule  is  not  to  be  confounded  with  an  aristocratic  oligarchy. 


A  BRIEF  INQUIRY,  &c.  397 

and  when,  abroad,  unhappily  a  want  of  humility  and  sense 
of  propriety  do  occur,  there  is,  on  the  Independent  system, 
no  authority  nor  Christian  community  to  repress  them ; 
and  since  old  experienced  servants  may  not  always  think 
it  for  the  good  of  the  service  to  submit,  even  to  a  majority 
of  young  and  inexperienced  ones,  disunion  occurs,  and 
merely  individual  effort  is  presented  to  the  enemy,  in- 
stead of  a  close  and  well  directed  phalanx,  continuously 
filled  up  by  new  men,  as  disaster  or  death  may  thin  the 
ranks.* 

1  am  greatly  in  favour  of  Missionary  communities,t 
with  a  diversity  of  talent  and  acquirement,  of  age  and  of 
sex,  not  even  excluding  lay  brethren,^  for  the  superinten- 

*  "  In  Missionary  establishments  the  greatest  care  should  be  taken  in 
giving  to  every  man  his  proper  department,  and  in  preserving  a  general 
co-operation  in  all  their  efforts.     Each  Missionary  should"  guard  against 
pertinacity  of  opinion,  and  the  encouraging  of  those  habits  of  fastidious 
delicacy  vsrhich  grow  upon  men,  who  are  accustomed  in  all  things  to 
consult  only  their  private  feelings.     Unless  we   can  resolve  on  this 
sacrifice  we  are  not  qualified  to  act  in  Missions."    (Melville  Horne.) 
f  "  For  as  we  have  many  members  in  one  body,  and  all  members 
have  not  the  same  office :  so  we  being  many,  are  one  body  in  Christ, 
and   every  one  members  one  of  another  :    having  then  gifts  differing 
according  to  the  grace  that  is  given  to  us,  whether  prophesy,  let  us 
prophesy  according  to  the  proportion  of  faith ;  or  ministry,  let  us  wait 
on  our  ministering :  or  he  that  teacheth,  on  teaching  :  or  he  that  ex- 
horteth,  on  exhortation  :  he  that  giveth,  let  him  do  it  with  simplicity ; 
he  that  ruleth,  with  diligence ;  he  that  sheweth  mercy,  with  cheerfulness. 
Let  love  be  without  dissimulation.     Abhor  that  which  is  evil ;  cleave 
to  that  which   is   good.     Be   kindly  affectioned  one   to   another  with 
brotherly  love;  in  honour  preferring  one  another."     (Paul.) 

X  "To  procure  a  large  supply  of  Missionaries,  I  propose  that  an  equal 
number  of  pious  lay  brethren  should  be  employed  in  every  Mission,  as 
school-masters,  transcribers,  exhorters,  and  to  assist  in  all  the  emer- 
gencies of  the  Mission,  to  which  Missionaries  may  not  be  able  to  give 
attention  The  young  and  inexperienced  would  derive  instruction  and 
support  from  their  elder  brethren,  and  after  a  few  years  trial  they  might 
be  promoted  to  the  honourable  station  of  Missionaries.  Such  an  esta- 
blishment would  be  the  best  seminary  of  education  for  Missions,  and 
with  occasional  helps  from  Europe,  be  sufficient  for  all  demands." 
(Melville  Horne.) 


398  A  BRIEF  INQUIRY,  &c. 

dence  of  secular  affairs,  and  perhaps  by  industry  for  the 
sustenance  of  the  Mission ;  whilst  all  persons  of  the  com- 
munity co-operate  to  promote  Christian  knowledge,  and 
all  its  temporal  affairs  are  made  subservient  to  the  propa- 
gation of  the  Gospel.  Not,  however,  to  such  a  degree  as 
to  interfere  with  private  property  ;  but  so  as  to  destroy  all 
selfishness  and  individualism  ;  presenting  not  dislocated 
members,  but  a  Body  complete  and  efficient,  either  for 
support,  or  defence,  or  useful  and  benevolent  exertion. 


QUALIFICATIONS  AND  DUTIES 


DIRECTORS    OR    MANAGING    COMMITTEES 


Mi^Monav^  Societies. 


In  these  (Missionary)  Associations,  I  wish  those  Ministers  to  come 
forward  whose  character  and  services  give  them  most  respecta- 
bility ;  and  having  once  engaged,  I  would  have  the  Association 
to  be  actuated  by  a  true  spirit  of  Missions.  They  should  be 
zealous,  active,  indefatigable.  Any  Minister  who  is  not  warmly 
affected  to  Missions,  should  be  excluded  from  the  acting  Com- 
mittee. What  these  Gentlemen  are,  their  Missions  will  be." 
(Melville  Horne.) 


A.  MODERN  Missionary  Society  has  not  any  exact  ex- 
emplar in  Holy  Scripture,  nor  does  it  resemble  in  its  nature 
any  Political  or  Commercial  Association;  and  therefore  the 
rules  and  usages  which  suit  these,  will  not  necessarily 
suit  it.  If,  indeed,  they  be  inconsiderately  applied,  they 
may  injure  it.  As  for  example,  the  assumption  that  a 
Missionary  Society  resembles  a  Commercial  Association, 
may  introduce  a  relative  distinction  between  the  Sub- 
scribers, the  Managing  Committee,  (by  some  not  very 
happily,  perhaps,  called  Directors,)  and  the  foreign  Evan- 
gelists, subversive  entirely  of  the  Christian  relation  and 
spirit  of  love  which  ought  to  pervade  all  who  are  connected 


400  QUALIFICATIONS  AND  DUTIES  OF 

with  a  Missionary  Society.  The  first  principle  of  Com- 
mercial Association  is  individual  temporal  advantage ;  the 
first  principle  of  Missionary  Association  is  the  spiritual 
and  eternal  welfare  of  others.  The  foreign  Agents  of 
Commercial  Societies  engage  in  the  service  for  their  own 
private  emolument,  and  properly  stand  in  the  relation  of 
servants ;  the  foreign  Ministers  of  Missionary  Societies 
engage,  without  reward,  to  carry  into  effect  the  benevolent 
designs  of  associated  Christians,  and  subscribe  to  the 
cause  their  personal  services.  They  are  then  Fellow- 
labourers  with  the  Subscribers  and  their  Managing  Repre- 
sentatives at  home.  As  disciples  of  our  Lord  Jesus  Christ, 
all  are  equal  at  the  time  of  their  association  ;  and  a  spirit  of 
devotion  to  the  Master,  of  reciprocal  affection  to  each 
other,  and  of  good  will  to  men,  constitute  the  only  proper 
impulse  to  their  association,  and  the  only  principle  on 
which  they  should  ever  continue  to  act.  There  is  no 
period  at  which  this  equality  should  cease.  They  have  no 
affairs  to  keep  secret  from  each  other;  no  separate  or 
private  ends  to  promote.  They  do  not  stand  in  the  rela- 
tion of  master  and  servant,  employer  and  employed. 
They  should  all  have  but  one  end;  they  should  meet  in  one 
common  council.  Mutual  confidence,  esteem,  and  af- 
fection, are  essential  to  the  well-being  of  the  associa- 
tion :  nay,  are  essential  to  the  maintenance  of  its  Christian 
character. 

In  secular  Associations,  the  dissevering  tendencies  of 
reciprocal  jealousies  will  be  overcome  by  the  impulse  of 
private  interest ;  but  in  a  benevolent  Association,  where 
there  is,  in  fact,  no  private  interest  to  serve,  mutual  jea- 
lousies and  distrust  are  ruinous  to  the  whole  concern.  The 
subscription  of  personal  service  from  a  man  whom  the 
Association  does  not  esteem,  and  in  whom  it  cannot  con- 
fide, had  better  not  be  accepted ;  and  the  Committee- 
services  of  a  narrow-minded,  money-loving  pietist  had  better 
not  be  requested.  When  the  Missionary  Class  are  treated 
as  mere  Employes,  or  hirelings,  good  men  will  not  join 
them,  and  they  will  gradually  become  mere  mercenaries 


DIRECTORS  OF  MISSIONARY  SOCIETIES.       401 

and  there  will  be  complaints  of  domination  and  niggard- 
liness on  the  one  hand,  and  of  rebellion  and  extravagance 
on  the  other ;  and  the  spirit  of  piety  will  decay,  and  the 
love  of  Christ,  which  is  the  soul  of  Missions,  will  wax 
cold — an  evil  in  this  enterprize,  of  much  more  magnitude 
than  the  diminution  of  funds,  or  any  other  which  affects 
not  the  vital  principle. 

1.  A  Director  should,  we  conceive,  be  like  a  Missionary, 
a  man  of  unfeigned  piety,  conversant  with  intellectual, 
spiritual,  and  eternal  realities.  A  worldly  or  secularized, 
merely  mercantile  mind,  that  places  literary,  moral,  and 
religious  considerations  far  behind  in  the  back  ground, 
whilst  pecuniary  matters  are  exalted  to  the  chief  place  and 
to  the  highest  influence,  is  unfit  for  directing  the  affairs  of 
a  Religious  Society ;  because  the  moral  apparatus  of  well- 
qualified  Ministers,  Teachers,  and  Preachers;  Books, 
Schools,  Colleges,  and  Chapels,  will  be  kept  out  of  the 
service,  for  the  sake  of  pecuniary  savings. 

2.  A  Director  should,  like  a  Missionary,  be  a  devoted 
disciple  of  the  Lord  Jesus.  His  doings  as  a  Director  should 
be  considered  as  done  to  the  Lord,  and  not  to  man.  If  he 
look  no  higher  than  serving  "  the  public,"  and  consider 
his  gratuitous  service  as  what  may  either  be  done  or  left 
undone,  he  is  not  fit  for  a  Director. 

3.  He  should  not  consider  himself  as  a  Lord  over 
(God's)  heritage  (rwv  kXj^pwj/),  i.  e.  (as  some  would  say,) 
the  "Clerks  or  Clergy  ;"  but  as  an  example  to  the  whole 
Christian  flock ;  and  as  a  Father  or  a  Brother  to  his  fellow- 
servants  in  distant  lands.  If  they  are  prosperous  and  suc- 
cessful, he  will  no  doubt  rejoice  with  them  ;  this  is  easy : 
but  also  if  they  be  unprosperous,  and  unsuccessful,  he 
will  sympathize  with  them ;  and  if  they  backslide,  he  will 
mourn  over  them  with  true  sorrow,  as  a  father  or  a  brother 
would  do.  If  they  write  unwise  letters,  recording  petty 
strifes,  &c.  (for  who  is  wise  at  all  times,)  he  will  reprove 
and  admonish,  but  not  scorn  them. 

The  devout  men  and  women  in  the  land,  who  supply 
the  funds  of  Missionary  Societies,  cherish,  no  doubt,  the 
kindest  possible  feelings  to  good  Missionaries ;  but  these 

D  D 


402  QUALIFICATIONS  AND  DUTIES  OF 

kind  feelings  must  generally  be  communicated  by  proxy, 
throusfh  Directors  and  official  Secretaries  of  Societies. 
And  a  good  Director  or  Secretary,  who  has  the  "  true 
spirit  of  Missions,"  will,  from  the  impulse  of  his  own  love 
and  zeal,  even  outdo  the  requirements  of  the  pious  contri- 
butors to  the  cause.  The  Churches  and  pious  Friends 
of  Missions,  could  never  mean  that  Directors  or  Ma- 
naging Committees  should  be  Masters  over  the  Foreign 
Evangelists,  but  Fellow-helpers  to  the  Truth  ;  a  repre- 
sentative medium  between  the  Christian  Public  and  the 
Foreign  Agents ;  an  important  and  indispensable  link  in 
the  chain  of  operations. 

4.  A  man  who  does  not  view  the  welfare  of  the  Uni- 
versal Church,  or  the  conversion  of  heathen  nations  to  the 
faith  of  Christ,  a  greater  object  than  the  local  welfare  of 
his  own  branch  or  section  of  the  church,  is  not  well  fitted 
for  a  Missionary  Director.  He  who  is  more  anxious  to 
retain  talent  for  the  sake  of  Independency  or  Episcopacy 
in  Scotland,  or  Presbyterianism  in  England,  than  to  em- 
ploy it  for  the  sake  of  the  heathen"  world — or  who  thinks 
it  wrong  to  request  an  eminent  Minister  of  a  particular 
congregation,  to  remove  and  serve  the  cause  of  the  Uni- 
versal Church — does  not  appear  to  possess  the  true  spirit 
of  Missions.  He  has  far  too  low  an  idea  of  the  service 
which  he  is  called  upon  to  superintend,  to  provide  for  it 
well-qualijied  Agents,  which,  after  all,  constitute  its  real 
and  its  only  "dignity."  For  a  Society,  however  rich,  or  a 
National  Establishment,  however  affluent,  are,  in  reference 
to  Christianity,  but  like  the  scaffolding  employed  to  rear  a 
magnificent  temple.  They  have  neither  dignity  nor  worth 
in  themselves.  They  are  only  useful  so  far  as  they  subserve 
the  end.  If  the  time,  and  attention,  and  property,  given  to 
rear  the  temple,  be  spent  on  ornamenting  the  scaffolding, 
histead  of  employing  good  materials,  with  able  and  efficient 
labourers  to  raise  the  building,  it  is  very  apparent  that  the 
time,  and  attention,  and  property  have  all  been  mis-spent. 
The  Home  Management  of  foreign  Missions,  is  but  as  the 
external  scaffolding.  Christian  Labourers,  in  distant  lands, 
are  those  alone  who  can  there  rear  the  temple  of  truth  to 


DIRECTORS  OF  MISSIONARY  SOCIETIES.       40^' 

Jehovali.  Therefore,  whilst  a  good  Missionary  will  be 
thankful  for  all  the  help  afforded  him,  a  good  Director 
will  rejoice,  for  the  Temple's  sake,  to  afford  every  possible 
facility  to  him  who  actually  labours  at  if;  and  all  ought 
to  remember,  that  "  except  the  Lord  build  the  House  they 
labour  in  vain  that  build  it." 

5.  He  who  would  wish  to  be  a  good  Director,  should 
not  undertake  too  many  ofilces  in  benevolent  Societies. 
In  London  benevolent  men  are  generally  called  upon 
for  more  sacrifice  of  time  than  their  private  affairs 
will  admit  of;  and  when  they  consent  to  hold  many 
offices,  they  are  liable  to  do  justice  to  none.  Let  there 
be  a  division  of  labour.  I  have  known  a  party  of  per- 
sons enter  a  committee  room  an  hour  and  a  half  after  the 
appointed  time  of  meeting,  and  interrupt  the  business  by 
an  excessive  haste  to  conclude  it,  because  they  had  to 
attend  three  public  meetings  on  the  same  evening.  In 
that  case  they  could  not  do  justice  to  any,  and  had  better 
have  staid  away  with  their  half  hour  of  time  from  that 
meeting  which  required  four  hours  to  perform  the  duty 
of  it.  A  good  Director  of  Missions  should  be  "  ivarmly 
cvff^ectedy  enthusiastic  in  their  behalf;  so  as  cheerfully  to 
devote  to  them  the  time  requisite. 

6.  A  good  Director  will  inform  himself  as  fully  as 
possible  of  the  circumstances  of  each  Mission ;  the  cha- 
racter of  the  people  among  whom  it  labours,  the  persons 
who  constitute  it,  their  wants,  their  difficulties,  their  suf- 
ferings, their  sorrows,  and  their  joys.  He  is  not  a  man 
who  merely  desires  the  end,  whilst  he  neglects  the  ordinary 
and  requisite  means. 

7.  He  who  directs  tvell,  is  worthy/  of  great  honour, 
both  from  his  fellow  Christians,  and  from  the  Mission- 
aries; and  he  will,  no  doubt,  receive  eventually  the  ap- 
probation of  his  Saviour.  The  most  sincere  and  purest 
motives  must  have  influenced  the  leading  men,  in  the 
late  revival  of  Missions,  to  bear  them  onward,  in  attending 
to  the  duties  of  their  office.  Their  reward  has  been  in 
their  work ;  the  Saviour's  glory,  and  the  eternal  happi- 
ness of  kindred  spirits,  have,  we  believe,  been  ever  pre- 

D  D  2 


404  QUALIFICATIONS  AND  DUTIES,  &c. 

sent  to  their  minds.  Such  men  boast  not  of  their  ser- 
vices to  the  public,  nor  regret  the  discomfort  to  which 
those  services  must  often  have  subjected  them.  Nor 
have  their  families  any  real  cause  to  regret  the  time 
taken  from  their  society,  and  devoted  to  the  general 
interests  of  the  Redeemer's  kingdom  ;  for,  "  If  any 
man  serve  me,  (said  the  blessed  Jesus,)  him  will  my 
Father  honour." 


I 


A  PARTING  WORD 


PROTESTANT   MISSIONARIES. 


31 Y  fellow  servants — In  the  preceding  pages  I  have 
advocated,  not  your  individual  cause,  or  my  own,  but  have 
stated  opinions  which  I  think  of  importance  to  the  propa- 
gation of  the  Gospel.  These  opinions  are  the  result  of  my 
experience,  and  I  offer  them  only  as  views  of  the  Mis- 
sionary cause,  which  appear  to  me  correct.  It  is  notorious 
that  some  of  our  number,  during  the  last  thirty  years,  have 
deserted,  and  others  have  done  injury  to  the  sacred  cause ; 
and  that  in  former  times  Missionaries  from  the  Latin 
Church,  under  the  famous  congregation  for  the  propagation 
of  the  faith,  the  Priests  of  Foreign  Missions,  during  the 
seventeenth  and  eighteenth  centuries,  appear  in  Asia  to 
have  laboured  almost  in  vain. 

The  Congregation,  or  Society,  founded  by  Gregory  XV. 
1622,  was  enriched  with  ample  revenues;  a  vast  number 
of  Missionaries ;  books  of  foreign  and  domestic  languages  j 
seminaries   for   Christian    and    Pagan   youths,   charitable 
establishments  for  the  relief  of  the  persecuted,  &c.     But 
after  the  labours  of  two  centuries,  beyond  the  limits  of 
Europe,  a  large  portion  of  the  world  still  remains  Pagan 
or  Mohammedan ;    and  in  Europe,  the  ancient  and  the 
reformed  churches  are,  according  to  credible  witnesses, 
greatly  degenerated.     "  The  religious  orders  that  made  the 
greatest  tigure  in  these  Missions,  were  the  Jesuits,  the 
Dominicans,  the   Franciscans   and  the  Capuchins,   who, 
though  concerned  in  one  common  cause,  agreed  neverthe- 
less very  ill  among  themselves ;  accusing  each  other  of  the 


406  A  PARTING  WORD 

want  of  zeal  in  the  service  of  Christ,  and  of  corrupting  the 
purity  of  the  Christian  doctrine  to  promote  their  ambitious 
purposes." 

It  is  said  of  these  Missionaries,  that  they  perpetually 
employed  the  arts  of  adulation,  and  the  seductions  of 
bribery,  to  insinuate  themselves  into  the  friendship  and 
protection  of  men  in  power,  that  they  were  deeply  involved 
in  the  cabals  of  courts,  and  the  intrigues  of  politicians,  &c. 
In  what  relates  to  the  propagation  of  the  Gospel  in  foreign 
parts,  much  more  confidence  was  placed  in  the  austere 
sobriety,  poverty,  industry,  and  patience  of  the  Capuchins 
and  Carmelites,  than  in  the  opulence,  artifice,  genius,  and 
fortitude  of  the  disciples  of  Loyola.  It  is  asserted  that  the 
Jesuits  persuaded  the  Indians  and  Chinese,  that  there  was 
a  great  conformity  between  their  ancient  theology  and  the 
new  religion  they  were  exhorted  to  embrace.  "  Tke  pro- 
tection of  men  in  power  ivas  the  great  object  they  prin- 
cipalli/  aimed  at,  as  the  surest  method  of  establishing  their 
authority^  and  extending  their  influence.  And  hence  they 
studied  all  the  arts  that  could  render  them  agreeable  or 
useful  to  great  men  ;  hence  their  application  to  mathe- 
matics, physic,  poetry  ;  to  the  theory  of  paintitig,  sculpture, 
architecture,  and  the  other  elegant  arts;  and  hence  their 
perseverance  in  studying  men  and  manners,  the  i7iterests  of 
princes,  and  the  affairs  of  the  vjorld,  in  order  to  prepare 
them  for  giving  counsel  in  critical  situations,  and  suggest- 
ing expedients  in  perlexing  and  complicated  cases.  It 
would  be  endless  to  enumerate  all  the  circumstances  that 
have  been  coinplained  of  in  the  proceeding  of  the  Je- 
suits." Such  is  the  report  of  ecclesiastical  historians,  but 
I  am  of  opinion  that  the  Catholic  Missionaries,  with  all 
their  faults,  have  been  greatly  calumniated. 

One  class  of  the  Catholic  Missionaries  in  Asia,  adopted 
(it  is  said)  the  system  of  a  "  wilfull  povertie,"  &c.  the 
other  class  appeared  as  "men  of  the  world,"  but  both  failed. 
There  are  modern  patrons  of  Missions,  who  possess  autho- 
rity in  foreign  colonies,  who  write  home  for  "  gentlemanly 
Missionaries,"  who  shall  attend  to  the  "  higher  classes" 
of  natives,  instead  o( preaching  the  Gospel  to  the  poor.  Now 


TO  PROTESTANT  MISSIONARIES.  407 

it  is  my  humble  opinion,  that  all  plots,  whether  for  duping 
the  ignorant,  or  flattering  the  learned ;  courting  the  popu- 
lace, or  cringing  to  the  great,  should,  by  Missionaries,  be 
totally  abandoned.     Kindness  to  inferiors,  and  respect  for 
superiors   in   society,  must  always   be  cherished  ;    whilst 
towards  both,  the  Missionary's  great  object  should  be  the 
exhibition  of  Christ's    Gospel; — I   mention  this  Blessed 
Name  with  the  greatest  reverence,  although  it  be  unaccom- 
panied by  any  adjunct. — The  spiritual  Christians,  both  at 
home  and  abroad,  have,  I  fear,  too  much  regard  in  this  day 
to  the  patronage  of  t!)e  powerful.     Alas  !  many  men  at  the 
Head  of  Governments  and  of  Churches,  and  among  the 
Counsellors  of  Monarchs,have  as  much  need  of  being  what 
our  blessed  Saviour  calls,   "  yevvjiQn,''    {renatus,  or  born 
again)  as  the  Pagans  of  China,  or  of  India.     It  is  utterly 
a  mistake  that  by  man's  efforts  merely,  or  by  human  learn- 
ing, or  the  influence  of  Rulers,  the  glorious  Gospel  can  be 
propagated.     God  our  Saviour  must  be  honoured,  and  the 
Holy  Spirit  continually  referred  to,  by  never-ceasing  reli- 
ance, and  ever-constant  humble  prayer.     We  should  use 
the  best  means,  but  ti'ust  only  in  the  Almighty  arm.   "  Not 
by  might,  nor  power,  but  by  My  Spirit,  saith  Jehovah,"  shall 
the  conversion  of  the  world  be  effected.     The  means  to  be 
employed  consist,  no  doubt,  of  a  simple,  sincere,  and  lucid 
declaration,  and  reiterated  inculcation  of  the  glorious  Gos- 
pel of  the   blessed   God  ;    with  the  constant  practice  of 
tempers  and  conduct  becoming  the  children  of  God,  and 
teachers  of  the  religion  of  Jesus.     Thus  occupied,  may  we 
be  found,  when  death  shall  summon  us  to  appear  before 
God  in  judgment.     Amen  ! 

We,  my  brethren,!  conceive,  should  be  exceedingly  grate- 
ful to  God,  that  he  has  inclined  the  hearts  of  his  people,  in 
the  United  Kingdom,  to  afford  us  means  of  a  pecuniary  na- 
ture, and  some  of  us  education,  without  which  we  could  not 
have  carried  into  effect  the  pious  desires  of  our  hearts. 
We  should  esteem  them,  and  love  them,  for  their  co-opera- 
tion in  our  Saviour's  cause.  And,  O,  how  careful  should  we 
be  not  to  give  them  just  cause  of  grief  and  discouragement. 
They  have  often  had  much  cause  for  regret  and  sorrow, 


408  A  PARTING  WORD,  &c. 

respecting  some  who  seemed  to  run  well  for  a  time,  but 
who  have  subsequently  wasted  their  strength  in  strifes 
which  eventually  ate  up  the  spirit  of  Christian  piety  and 
zeal.  Differences  of  opinion  among  Missionaries  should 
be,  in  a  kind  spirit,  settled  on  the  spot ;  and  not  sent  home 
in  angry  letters,  to  grieve  and  dishearten  the  Churches. 

From  the  unavoidable  character  of  popular  Societies, 
they  can  never,  I  fear,  supply  the  place  of  Kindred,  and 
Friends,  and  Home;  and  a  Missionary  must  generally  submit 
to  be  without  the  natural  supports  to  his  mind,  which  these 
things  afford.  I  believe,  however,  that  in  some  Societies 
there  might  be  less  of  the  frigid  manner  of  mere  counting- 
house  business;  and  more  affectionate  attention  to  the 
solace  of  a  disconsolate  Missionary's  mind,  than  is 
usually  the  case.  But  should  we  not  remember,  that  it 
is  expected  of  us  to  look  to  Heaven,  and  gather  our  con- 
solations from  the  Gospel  of  Christ?  I  do  not  think 
that,  because  we  dedicate  ourselves  to  the  naturally  unin- 
viting office  of  Missionaries,  we  have  lost  our  rights,  either 
as  men  or  as  Christians  ;  but  if  the  world  thinks  it  may 
scoff  at  us,  and  the  Churches  look  upon  us  as  a  sort  of 
devotees,  who  have  voluntarily  abandoned  our  place 
amongst  them,  we  must  bear  these  things,  and  still  go  on- 
ward with  our  work.  If,  by  God's  help,  we  remain  faith- 
ful, there  are  bright  prospects  before  us.  These  hasty 
thoughts  are  not,  my  Brethren,  brought  before  you  as  any 
thing  new ;  but  as  the  opinions  of  a  fellow-servant,  to  be 
preserved  on  record,  and  to  appear  whenever  evidence  on 
these  subjects  shall  be  adduced.     Farewell ! 


TO 

COLLECTORS  AND  CONTRIBUTORS 

TO    THE 

CAUSE  OF  CHRISTFAN  MISSIONS. 


Friends  and  Fellow  Servants, 

1  ADDRESS  you  as  Members  of  the  Universal*  Church  of 
God,  as  sanctified  in  Christ  Jesus,  as  those  that  call  upon 
the  name  of  Christ  Jesus  our  Lord. 

You  and  the  Missionaries  are  under  equal  obligations 
to  our  Divine  Redeemer,  and  should  equally  have  a  regard 
to  the  accomplishment  of  what  he  has  commanded  in  all 
the  labours  of  Christian  philanthropy.  The  Missionary 
work  may,  perhaps,  more  than  the  Home  ministry,  with 
scriptural  propriety,  be  compared  to  a  warfare.  Missionaries 
are  the  soldiers  who  go  forth  to  assail,  under  the  banners  of 
the  cross,  Satan's  usurped  dominion  over  our  fellow  crea- 
tures. It  is  a  just  and  necessary  war,  not  against  our  fel- 
low men,  but  against  the  powers  of  darkness,  to  deliver 
enslaved  sinners  from  the  devil's  despotism.  Enemies  may 
scoff  at  a  *'  church  militant,"  but  the  sneer  is  superficial. 
We  use  the  phrase  in  a  moral  and  spiritual  sense  ;  and  wo 
to  the  church,  when  in  this  sense  she  shall  lose  her  mar- 
tial character.  Alas,  that  she  has  so  often  sunk  this  cha- 
racter, and  instead  of  resisting  with  the  weapons  of  truth 
and  Christian  fortitude  the  lovers  of  sanguinary  war,  and 
fighting  manfully  against  satanic  usurpation  in  every  land, 
she  has  supinely  and  traitorously  associated  herself  with 
the  enemies  of  Zion's  King ! 

Missionaries,  we  have  said,  are  the  soldiers  in  this  warfare; 
^*  But  who  goeth  a  warfare  at  any  time  on  his  own  charges  ?" 

*  Catholic  has  been  assumed  exclusively  by  the  Romanists,  and  there- 
fore there  is  a  difficulty  in  using  it. 

E   K 


410  TO  COLLECTORS  AND  CONTRIBUTORS 

It  is  not  practicable  for  him  to  provide  the  transport  ships, 
the  equipment,  the  military  stores,  the  commissariat,  sup- 
plies, and  also  to  fight  his  country's  battles.  It  devolves 
on  the  Christian  community  to  supply  these ; — to  supply 
liberally  an  adequate  number  of  men; — a  competent  provi- 
sion of  all  the  necessary  materiel  for  carrying  on  the  war 
with  vigour,  and  a  steady  perseverance,  till  a  glorious  peace 
be  established,  by  the  complete  overthrow  of  Satan's  king- 
dom. There  are  spiritual  supplies,  to  communicate  which 
is  beyond  your  power  :  they  must  come  from  the  "  Captain 
of  Salvation."  But  there  are  physical  supplies,  to  raise 
which  devolves  on  you.  And  in  a  qualified  sense,  these, 
constitute  the  *'  sinews"  of  this  war.  Your  department, 
therefore,  is  one  of  high  importance  to  the  success  of 
the  cause.  In  proportion  as  you  fulfil  or  neglect  your 
duty,  the  Christian  army  will  be  weakly  or  ably  manned 
and  oflicered ;  will  pine  and  die  through  fatigue  and  want 
in  distant  lands ;  or  go  onward  with  spirit  and  vigour  in 
their  benevolent  conflict. 

I  hope  you  will  be  more  and  more  convinced  that  your 
department  of  the  King's  service  is  a  duty,  not  a  ^'charity :" 
And  whatever  is  done  to  aid  the  brave  men  who  fear  not 
the  worldly  man's  scorn,  nor  the  oppressor's  frown,  nor 
exile,  nor  dangers,  nor  death,  in  His  service,  deserve  all  the 
support  that  it  is  possible  for  you  to  afford  them. 

Women  are  renowned  for  loyalty  to  their  King  and  at- 
tachment to  their  Country's  defenders  ;  and  in  the  Church 
also,  since  the  day  they  appeared  at  the  foot  of  the  cross, 
and  at  the  sepulchre  of  Jesus,  they  have  maintained  their 
character  for  efficient  aid  to  "  The  Good  Cause."  To  them 
we  look  to  fan  the  flame  of  missionary  zeal  in  their  husbands', 
and  brothers',  and  lovers'  breasts ;  and  to  instil  the  "  True 
Spirit  of  Missions"  into  their  children's  docile  minds. 

Finally, 

To  all  the  subjects  of  Zion's  King,  throughout  the 
British  Isles,  and  the  rest  of  Christendom,  I  would  suggest 
certain  arrangements,  such  as  they  may  see  fit,  to  bring  the 
concerns  of  Foreign  Missions  more  eflicientlvinto  the  domes- 


TO  THE  CAUSE  OF  CHRISTIAN  MISSIONS.       411 

tic  and  social  circle ;  that  Families  may  sympathise  more 
completely  with  the  circumstances  of  solitary  Missionaries, 
or  new  formed  churches  abroad. 

It  has  occurred  to  me,  that  zealous  Christians,  in  the 
same  neighbourhood,  might  with  great  advantage  meet 
occasionally,  without  any  of  the  formalities  of  an  associa- 
tion, to  inform  themselves  fully  concerning  foreign  churches 
and  missionary  stations  generally ;  whilst  the  members  of 
each  association,  attach  themselves  to  one  or  two  missions, 
for  the  purpose  of  interesting  themselves  especially  in  their 
behalf;  and  writing  out  an  occasional  letter  of  Christian 
sympathy  or  congratulation,  in  the  united  names  of  the  per- 
sons so  assembling.  An  autograph  communication  from  a 
faithful  soldier  in  the  field,  in  return,  would  interest  the 
hearts  of  the  disciples  more  than  a  printed  despatch  ever 
can.  All  the  Missionaries  I  have  known  have  felt  the  want 
of  private  expressions  of  Christian  sympathy,  and  tokens  of 
friendship,  in  contradistinction  from  merely  official  corre- 
spondence. Friendship  and  love  are,  of  all  human  supports, 
the  most  powerful  to  the  heart  of  man.     Adieu  ! 


THE    END.  V'^j 


Deiiiietl,  I'liiilcr,  LeailR-r,  Lune  Luiiiien. 


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